Paul Foster Case, the Alpha et Omega and Golden Dawn group ritual

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There are some quite interesting facts which has surfaced regarding the Builders of the Adytum, abbreviated as B.O.T.A., created by Paul Foster Case in 1923. These have been presented by Tony DeLuce, which according to himself is the current Preceptor for the Western U.S., Australia, and Japan of the Fraternitas L.V.X. Occulta (Fraternity of the Hidden Light), a spin-off of B.O.T.A. created in 1982 by Paul Clark. The F.L.O. claims initiatory lineage to the B.O.T.A. and to Paul Foster Case, and through the latter to the Rosicrucian Order of Alpha et Omega.

I was involved in an exchange of posts with Tony DeLuce between 28^th to 30^th of June, 2008, from which I have drawn the greater bulk of the quotations. I have presented this correspondence here on the Gyllene Gryningen blog before (on July 16^th, 2008) but have been compelled to make several amendments having been looking through it again, finding that I have presented the information in a somewhat unjustifiable harsh format when it comes to my interpretation of Tony’s motives. I therefore now present this information in this “upgraded” and cleaned up format, more befitted a seeker of the mysteries. According to Tony he has:

…been Initiated into various Esoteric Orders over the last 25 years or so and currently supervise four operating Lodges that are of direct lineal descent from the Hermetic Order of the Golden Dawn through the Alpha et Omega. It is also very rare (perhaps even uniquely so) but not only has there been no break in Initiatic link but, in addition, there has been no break in active Ritual from the Alpha et Omega to the present. The momentum that began 120 years ago in the form of the Hermetic Order of the Golden Dawn has had no break or interruption in Lineage and Ritual for 120 years. Of course, the lineage and weakly so the Ritual can be traced much further back than this.

So looking at this statement it is clear that B.O.T.A. and its spin-offs, such as the F.L.O., regard the lineage of Paul Foster Case to be a direct continuation of and unbroken link back to the Rosicrucian Order of Alpha et Omega and thus to the Hermetic Order of the Golden Dawn. Recently there has again been suggested that the B.O.T.A. perhaps is the most valid or only successor with the most solid lineage back to the Alpha et Omega. This is quite a bold statement being made both in the past and present, and the purpose of this essay is to hopefully clear this matter up.

First of all I personally do respect the experience contained both in the B.O.T.A. and the F.L.O., and I furthermore do acknowledge and even commend all the benefits of a continual and uninterrupted Temple work, going from the A∴O∴ and through the B.O.T.A. into the F.L.O. This doesn’t however mean that this has been reserved uniquely through the B.O.T.A.

But perhaps the B.O.T.A. and F.L.O. in fact are one of the very few organizations in the U.S. that have preserved the active ritual Temple work of the Alpha et Omega, and thus have had most experience with the initiatory process and how it was supposed to be conducted since the start of the original Golden Dawn activities in England 1888? But in Europe (or rather England) the situation has not been the same as in the U.S. The A∴O∴ has existed since its inception continually but under different names and forms. This continuation was transferred to Paris, France, in 1992 and further transferred to Sweden in 1997.

Besides this there are more key players in the U.S. which hold at least an equal lineage to the B.O.T.A. and Paul Foster Case through his successor Ann Davies. I am referring to Robert Word who leads his own Order called August Order of the Mystic Rose, abbreviated as A.O.M.R., which draws heavily both from the original Rosicrucian Order of Alpha et Omega and the B.O.T.A. in its teachings and formulae of initiation. Just recently Robert Word was interviewed by Julia Sherred on Blogtalk Radio, and according to her “in 1973 he received direct transmission and experience of higher states of consciousness from Ann Davies, the successor of Paul Foster Case, through the process of impactation”.

Furthermore, Robert Word and the A.O.M.R. has mutual fraternal and initiatic recognitions with the current revival of the Rosicrucian Order of Alpha et Omega as represented by Jean-Pascal Ruggiu and David Griffin, the Order which I represent in Sweden and Scandinavia. So as can be seen this lineage and current of Paul Foster Case has found its expression since the creation of the B.O.T.A., not only through the F.L.O. but through other formats as well. Thus there are Adepts coming from the fold of Paul Foster Case and Ann Davies which continues the work to this day in different forms.

Personally I think it’s great that the F.L.O. exists as a live vehicle (as opposed to the current dead and mummified state of the B.O.T.A.) for the Paul Foster Case lineage and tradition. P.F. Case is a man and teacher that I really respect and view as the greatest American occultist of all times. I have myself gone through most of the Associate Builders program and it was really rewarding and prepared me a lot for the initiatory process of the Golden Dawn. But Tony DeLuce himself he:

…wouldn't call B.O.T.A. dead – I would suggest that they instead represent an ARC of exactly how Paul Foster Case left his rendition of the G.D. in 1954 (Ann Davies did not touch the Chapter system). They also do a great job sending out the lessons like clockwork and by doing this have touched the lives of tens of thousands of Initiates like you and me.

I do concur with Tony’s last sentence. But the claimed lineage of S.L. MacGregor Mather’s Alpha et Omega, through Paul Foster Case and the B.O.T.A., must be problemized somewhat. First of all the fact is that Paul Foster Case was expelled from the Alpha et Omega, which by the way is also seems to be the case of Paul Clark in relation to the B.O.T.A. as he was forced to leave that organization little more than one year after being advanced to the B.O.T.A. Adeptus Minor 5°=6° Grade. So formally no lineage may be transferred though an expulsion looking from the standpoint of validity, at least according to tradition.

Hence the Alpha et Omega never recognized the validity of the B.O.T.A., in the same manner as the B.O.T.A. doesn’t recognize the F.L.O. as the successor of the Paul Foster Case lineage. But we must of course consider the fact that there actually exists an unbroken initiatic lineage from the Alpha et Omega through the medium of Paul Foster Case, which has been passed on the level of 5°=6°. But formally this doesn’t suffice and officially is regarded to be irregular. But there is of course a real magical transference in any initiation, regardless of the formal regularity.

The same must of course also be said of the so called Israel Regardie initiatic lineage; although Regardie left the Stella Matutina by his own consent he was never granted any charter or privilege to confer any Grades of the Golden Dawn, let alone the 5°=6°, which he also admits in his letters. Tony DeLuce furthermore has this to say regarding the Regardie lineage:

Cris Monnastre [i.e. the pupil of Israel Regardie – S.R.] is a very intelligent fine practitioner of the G.D. system and I am sure Regardie trained her to the very best he was capable. For Second Order Practices like the applications of the Middle Pillar Exercise, etc. I am sure he did a wonderful job passing this on to her and probably understood some such things better than anyone else ever did.

But Regardie having been to his Temple only for his own Initiations and Elemental Advancements makes him a less than perfect person for the training of the actual Group Ritual. […] It is simply impossible for Regardie to have picked up the complexities of the G.D. Group Ritual by only showing up a few times and dropping out of the training after only a year or so and reading documents.

In my opinion Regardie was probably one of the greatest ceremonial magicians in our times and knew well how to unlock the Theurgical system of the R.R. et A.C. (Golden Dawn’s Inner Order) like no contemporary. His personal experience was passed on to his only personal student and disciple Cris Monnastre, which passed whatever she knew about this to David Griffin under her private tuition. It has been a real privilege to be able to learn this formulae of magic myself in the Temple that initiated me and through the personal supervision of Mr. Griffin.

What many seem to forget in discussions on the Golden Dawn as of lately is that the real beauty of the G∴D∴ tradition is its Theurgical system of Magic. The rites of passage, the Rosicrucian initiatory system of the Tree of Life, is the basis which holds the initiate within the framework of progression, but it is the personal work and understanding of Theurgy that brings the initiate through this framework along the path. Without the personal work it’s like creating a passive system of vessels or Sephiroth, void of power or active current. These two aspects of the process are essential for all true initiation. Thus there has always been a emphasis on the personal magical work or Theurgy in my Order in contrast to group ritual.

And undoubtly Regardie has evolved the Theurgical system of the Golden Dawn into further heights. But many people don’t know that Regardie actually was the Sub-Cancellarius of the Hermes temple (which initiated him) and was closely associated with its Chiefs. To claim that he did nothing but attend his own initiations is misinformative to say the very least.

But this has not so much to do with Israel Regardie as it has to do with Paul Foster Case. Hence when Tony implies that there has existed an unbroken line of “oral instruction” concerning group ritual work stemming from the Alpha et Omega, transmitted through Paul Foster Case and further to Paul Clark and the F.L.O., it is easy to construe the idea of the Fraternitas Lux Occulta (the group that Tony represents as one of its Chiefs) as the only true inheritor of the Alpha et Omega’s secret esoteric transmissions.

This assumption of mine is corroborated by one of Tony’s latest statement from November 14^th, 2009, namely:

Personally I believe there is a whole lot more that is required than being Initiated by someone who was initiated by someone, etc. to Mathers and Westcott, i.e. there is a substantial amount of training that would be, in my opinion, almost impossible to ever pick up from books or on one’s own in order to effectively perform the Golden Dawn Group Rituals.

So according to Tony DeLuce, contrary to the Israel Regardie lineage, the Paul Foster Case lineage actually carries such an oral tradition on Golden Dawn group ritual. But in this instance we mustn’t forget that:

1. Paul Foster Case was only a relatively brief member of the A∴O∴ and even more so of the R.R. et A.C. (likewise with Regardie and the S.M., and Paul Clark and the B.O.T.A.). Case entered the Outer Order in 1918 and the second in June 1920. He resigned (or was expelled) in February 1922. So he was in the Inner Order for about 1.5 years. Perhaps longer than Regardie, but comparatively not long by any standards.
2. Case knew Michael Whitty in 1918 and developed a close friendship with him. They even wrote some books together (notably The Kybalion and The Book of Tokens). But Whitty, as Chief of the Thoth-Hermes Temple and Chief-Adept of the A∴O∴ in America, couldn’t have taught anything about the inner teachings of group ritual prior to Case taking the 5°=6°. Besides this, Whitty died in December 1920. So they only knew each other for two years and only were Fratres R.R. et A.C. together for about 6 months.
3. Case openly admits (and is proud about the fact) that he never sat as Hierophant at Thoth-Hermes. He never did any Enochian work while in the R.R. et A.C. Basically, he never initiated anyone into the Outer Order Grades from the position of the initiator. How could he then have had a deeper understanding of the Outer Order Grade Rituals and its currents, not ever performing either as Hierophant nor doing any Enochian Work? The Enochian Tablets are the prime motivators in the Elemental Grades, and are closely connected to the Officers (and godforms) on the Dais. They (the Dais Officers) are the main factors in controlling the currents of each Grade Ceremony and affecting the Sphere of Sensation of the Candidate. Case was void of any personal experience and probably also understanding of this, and thus void of oral instruction regarding “group ritual” passed over to the B.O.T.A. Taking away the Elemental Enochian currents from the Grade Rituals is the equivalent of removing the primum mobile from the Tree of Life, i.e. the Crown. Anyone having any experience from G∴D∴ “group ritual” knows this.
4. Case never took his examinations to become a Z.A.M. He didn’t even consecrate any Elemental weapons. Surely he couldn’t have been as great ceremonial magician and being able to understand the intricacies of the Theurgical system of the R.R. et A.C. as did Regardie.
5. Case was only an acting Chief-Adept of the R.R. et A.C. for about 6 months. Did he ever initiate anyone into the 5°=6°? There are indications that he may have officiated in the Corpus Cristi ritual in 1921 but he surely couldn’t have officiated as Chief-Adept as he claims he never performed any Enochian Ritual in his life, ever. The Consecration Ceremony of the Vault of the Adepti namely involves the invocation of the Enochian Watchtowers and is regularly to be performed at Corpus Christi.

So the question basically boils down into this: How could Paul Foster Case have had any time to learn all the intricacies and secret teachings of group ritual work in about 1.5 years? Or rather, how much could Whitty have learnt Case about this in a less then half of a year? If there even were any teachings about the Grades beyond the 0=0 (the Ritual Z-papers) and 1=10 in the first place.

We all know that the secret teachings about Grade Rituals weren’t passed to anyone prior to the 5°=6°, and the Z-1 and Z-3 (the Neophyte Ritual) at the level of Neophyte Adeptus Minor. Thus he could only have had access to the commentaries on the Neophyte 0°=0° Grade. How could Paul Foster Case have had any profound knowledge of the inner workings of the Grade Rituals castrating them as he did when he removed the Enochian Elements from them?

And now just recently, between November 17^th to 19^th, Tony DeLuce has finally made some very interesting and enlightening remarks about the Golden Dawn tradition of the B.O.T.A. which corraborates my conclusions. He says thus:

B.O.T.A. Chapter is basically Mather’s A.O. Rituals for 0=0 to 4=7 (pretty much word for word with 2=9 deviating the most) with the Officer names changed along and a few small additions. Portal and 5=6 are very close to the S.M. Rituals. PFC substituted his own set of Tablets constructed from Crowley’s 777 that do not use the Enochian Language.

[As an example] the B.O.T.A. [Earth] Tablet looked exactly like the drawing in Folio 13 [from the Cypher Mss.] complete with Sepherotic crosses, etc, and was constructed from Intelligences that were all associated with ‘Earth’

Paul Case did add some really interesting papers to some of the grades but I would estimate well over 95% is identical to the Golden Dawn. The “extra Tarot” can be found in the correspondence lessons not PFC’s Golden Dawn System.

I believe it is safe to state that B.O.T.A. Chapter Ritual operates much like Golden Dawn Ritual before the R.R. et A.C. was brought in, i.e. much closer to Masonry than what became of the Golden Dawn after the Second Order was established.

Paul Case did not use God-forms but associated each Officer with a Sephira. There were no Invisible Stations, etc. or aspects of the Z document utilized.

B.O.T.A. is the only living representative of the A.O. Lineage though only up through the First Order curriculum and 5=6 Initiation (there is no Second Order curriculum in the B.O.T.A.).

Thus based upon this information from a initiated source of the Paul Foster Case tradition and lineage we must conclude that Case didn’t teach the mechanics of ritual as described in the “Ritual Z”. How can this then constitute any traditional Golden Dawn group ritual work without any knowledge of how to link the outer ritual performance to the inner workings?

I have heard years before that B.O.T.A. uses some kind of Elemental Tablets, which looks like Enochian equivalents, but without the Enochian Letters. That’s a good metaphor actually; it’s like a book with blank pages. What they have done is substituting the Enochian Angelic Names on the Tablets with Hebrew Angelical Hierarchies in a very unorthodox manner. This shows the lack of understanding of Enochiana from Cases’s point of view, which also show lack of understanding of the Grade Rituals themselves.

The absence of the “Ritual Z” in the B.O.T.A. equivalent of the R.R. et A.C., and furthermore the lack of any curriculum on that level, really shows in my opinion that Paul Foster Case carried very little material from Alpha et Omega’s Inner Order, besides the actual Adeptus Minor 5°=6° Grade Ceremony. Thus the myth of any oral Golden Dawn “group ritual teachings” transmitted through Paul Foster Case and Ann Davies falls quite flat.

Sorry as I am to arrive to such conclusions about Paul Foster Case’s deeper understanding of G∴D∴ “group ritual”, despite the fact that I respect him as a profound occult teacher and what he actually did with the Hermetic Qabalah of the Golden Dawn, I must conclude that he didn’t have anything to teach about group ritual to his new B.O.T.A. and Temple of “Holy Qabalah and the Sacred Tarot” that could have originated from his experiences in the Rosicrucian Order of the Alpha et Omega. So whatever he did teach about group work must have been his own invention.

So my conclusion is that one must regard B.O.T.A. (and its later derivatives, such as the F.L.O.) as a species of side tradition of the Golden Dawn, in a similar manner that one must regard A.E. Waite’s later organization the Fellowship of the Rosy Cross. They are of course perfectly valid traditions in their own right but not properly speaking part of the actual Golden Dawn.

This means that any derivatives of B.O.T.A. must base any understanding of group ritual upon any of these four alternatives:

1. Teachings that Paul Foster Case himself developed as creator and Chief of the B.O.T.A. To this one might also add any developments made by Ann Davies, his successor.
   
2. Teachings that the Chiefs of the derivative Orders themselves have developed after leaving or being expelled from the B.O.T.A.
3. Teachings based on whatever the Chiefs of the derivative Orders has read into the ritual commentaries of Pat Zalewski (the so called “Z-5”), which basically boils down to Pat’s own interpretations of what some old Whare Ra Adepts in O.T.R. (Order of the Table Round) learnt him combined with his own original input. This basically constitutes the standard in the modern Golden Dawn community.
   
4. Either of these three in combination.

Personally I would opt for alternative 3, not only because of my belief that ritual analysis on the Elemental Grades mainly is coming from that source regardless which Order is implementing it, but also based upon the quotations from Tony DeLuce and whatever he has expressed about his knowledge of group ritual and his sources, as this older quotation reveals:

The rhythm of the knocks and circumambulation, the timing between movements, etc. is not written down in books and neither is endless oral instruction that takes many years to fully comprehend and apply to the Group Ritual system.

This quotation is a good example of Tony’s assessment of what constitutes secret knowledge of group ritual, which sounds quite “Zalewskian” if you ask me. For example in what direction a sword is to be pointed when being held in ritual, etc. In my opinion to much emphasis is put on the outer performance of ritual in this kind of teachings.

The most important thing that happens in G∴D∴ ritual work is what happens on the inner planes. Reading the Z-1 and Z-3 papers, one is apt to become impressed looking at what actually happens in the astral temple. I don’t get the impression reading it that the main focus lies on rhythm in circumambulation or which exact intervals should be considered while knocking.

Rest assured that there has always been a keen interest, scrutiny and focus on the forces working on the inner planes in the knowledge and tradition that was passed over to me through David Griffin. The different currents as portrayed by the godforms, the Enochian Tablets etc. has always been the main focus while doing group ritual. Doing ritual is about creating magical current and evoke the formulation of L.V.X. If not, rituals simply turns into dead meaningless movements.

Another aspect of initiation is the actual transference of current from the Sphere of Sensation (aura) of the Hierophant to the candidate. The forces in the hall are activated in the aura of the candidate and transmitted through the initiator. This link between the auras of candidate and Hierophant eventually becomes a major point of current transmission during initiation. It can be compare to what happens during reiki initiation. It’s the signum of any genuine initiation and initiatic lineage. That’s why there is much emphasis on “apostolic succession” in different esoteric and exoteric spiritual traditions, as for example in the Martinist tradition where the laying of hands constitutes a important aspect of initiation.

Lastly, there is more to initiation than actual initiation rituals being performed. There is also the initiatic process. Initiation is (as the word implies) the fresh beginning of a new current, a current that must be received by the initiate, worked with, integrated and transformed inside of him or her. This requires personal work, and the guidance of one’s Hierophant. Here the Hierophant becomes important in the role as guide and teacher. In this instance I believe it’s better to quote someone’s personal experience of such a proficient initiatior:

Cris Monnastre was in many senses a stickler for form and protocol. She insisted that every single aspect of every initiation ritual be painstakingly performed correctly, even under less than ideal conditions at times. She also insisted on extremely detailed examinations for each grade as well as strictly maintaining the traditional time intervals between the grades. This series of initiations was the most profoundly transformative event of my life. I was extremely lucky in that Cris Monnastre is a gifted psychotherapist as well as a skilled Hierophant. Powerful and potentially destructive unconscious psychic contents emerged for me during the outer order process, and I frankly question if I would have made it through to 5=6 if Cris Monnastre were not so talented. Upon finishing this process, I was a far greater man than I was before.

This personal reminiscence of David Griffin clearly shows that a good initiator must not only be proficient in performing the ritual and making the actual transmission of current. He or she must also, and more so, be proficient enough to assist the initiate in the personal process that he eventually will experience while in a Grade. For him to be able to do so, the Hierophant must have gone through this process himself. This is a very important aspect of initiation, often neglected in the current debate.

Every group and incarnation develops its own niche so to speak. All groups have their strong points and weak points. The strong point of Whare Ra for example was their long and continual experience and development of group ritual mechanics. While that aspect of the transmission may have been lacking in the Paul Foster Case lineage its strong point is the instruction on the Holy Qabalah and the Tarot.

One particular trait of the “Regardie-Monnastre lineage” (if I may be allowed to call it so) is its mentor system, which is based more upon the close teacher-student (or master-apprentice) relationship. Israel Regardie and Chris Monnastre had such a mentor-protégé quality to their relationship, which was later also the fact between Ms. Monnastre and David Griffin, and which has also been the case between Mr. Griffin and yours truly. In the same manner I also work quite close with my students overseeing their initiatory process and spiritual progress as their mentor.

I believe this tradition which has been passed on to my Order stems not only from Regardie’s experience of the relation to his own mentor, i.e. Aleister Crowley, but more so I believe from the fact that Regardie had a profound understanding of psychology and of psychoanalysis. As Ms. Monnastre is a psychologist of profession this formulae has been further perpetuated in her relationships to her students. In a similar manner Mr. Griffin has taken courses in gestalt therapy as I do myself train to become a psychtherapist. You would be surprise to find how many of Mr. Griffin’s and mine students who have become therapists in different venues.

Thus the strong point in the Regardie-Monnastre-Griffin transmission is the profound knowledge of the existential and psychological aspects of the initiatory process. This can be easily attested and ascertained in the now classical article on initiation and transference, another important aspect of initiation which has evolved through experience. This profound analysis of the psychological aspects of initiation is an important factor which has to be interwoven and taken into account in the overall picture of initiation.

S∴R∴

Frequently asked questions concerning the Reformation of 1999

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© Tomas Stacewicz

What follows is a compilation of a list of frequently asked questions posed to me regarding the General Reformation of 1999 (Reformatio anno 1999) which was initiated by the Rosicrucian Order of the Alpha et Omega 10 years ago now. These questions and my answers are in most cases verbatim quotations from two discussions with members and/or representatives of other fractions of the Golden Dawn community not adhering to the said reformation, mostly by Tony DeLuce of the Fraternitas L.V.X. Occulta (Fraternity of the Hidden Light) who’s valuable contribution is maked by an (*). Thus what follows is a species of polemical debate, albeit expressed in a fraternal spirit. I have however taken the liberty to edit the original texts, amend and expand upon them somewhat, such as inserting new questions, to better be able to format the material into the classical Q & A format.

Q: I would like to ask if you could give us some information regarding your personal relation and experience of the Reformation and what you hope to accomplish with this discussion.

A: First of all I’m not one of the original reformers, these being properly the Greatly Honoured Fratres L.E.S. (David Griffin) and D.L.S. (Jean-Pascal Ruggiu). But I had regular communication with one of these and to some extent served as a counsellor and adviser during the time of its genesis. I have also been one of the key people who has implemented the Reformation according to the guidelines as given by my Chiefs, namely in my own Temple Alpha et Omega No. 9 and other Temples in Sweden, and later also when the so called Cyber Temple was created in 2002 and to which we attached the name “Harparkrat”.

I have furthermore advanced several initiates through the Grades and personally supervised their training and giving them regular counselling, as part of their initiatic process, since the middle 1990’s. Thus I have a profound experience of initiation and training of initiates both prior to and after the Reformation in 1999.

As I myself already had gone through my Outer Order process before 1999, I therefore have no personal experience of the curriculum and training from the perspective of the initiate. But my own Inner Order training has taken all the benefits of the reformed curriculum of the Ordo Rosae Rubeae et Aureae Crucis or R.R. et A.C.

So I believe I’m quite qualified to have an educated opinion of the effectiveness and appropriateness of the Reformation. This however doesn’t mean that I won’t acknowledge anyone’s right for a difference of opinion. To be honest, I fully respect any reservations against the Reformation. I probably would have been one of its critics wouldn’t I had experienced it so closely myself. But hopefully my answers will be able to dispel all prejudices against the Reformation and give a more solid background against critics or the curious to base their own judgement.

Q: Or perhaps just bear out the fact that you are simply making rationalizations to justify your actions. But before I venture any further into my critique of your Reformation, I would like you to explain to us some aspects of it. Am I correct in assuming that the reformation of 1999 have changed the entire initiatory system of the Golden Dawn?

A: The reformation of 1999 doesn’t change the initiatic structure at all, but instead greatly enhances it. Our initiatic rituals are more or less the same as the ones members of other Golden Dawn Orders are accustomed to, even if we have made some amendments of a minor nature to create a working hermetic vessel. The greatest change lies on the individual level and personal work. As the G∴D∴ in the Outer was mainly a theoretical Order, now it is also operative magical and alchemical.

Q: But how has the curriculum and training of the initiate actually been changed after the Reformation?

A: The curriculum has been changed to the extent that much of the documents previously only provided for Adepti Minori or 5°=6° of the R.R. et A.C. on the sub-grade levels of Neophyte Adeptus Minor (N.A.M.) and Zelator Adeptus Minor (Z.A.M.), referred to as “Rituals” and “Flying Rolls”, as published in books by Aleister Crowley, Israel Regardie and Francis King, have been distributed to members of the Outer Order, the Golden Dawn, at certain Grade levels. In some cases these has been amended in the process to better fit with the Outer Order terminology and structure. However some aspects of the published old R.R. et A.C. material is still properly reserved for the N.A.M. level of the Reformed Inner Order.

Furthermore the initiates of the Rosicrucian Order of Alpha et Omega follows a very rigid regimen of gradual magical workings as related to the prior standards and correspondences as set forth by the original Golden Dawn of the 1888 year reformation, i.e. following the path and ascension of the Tree of Life. So a Practicus of our Order, as an example, invokes all forces relating to Water and the Sephirah Hod – nothing else nor anything less. You will see the same with all the other Elemental Grades, as invocation starts off with the Zelator Grade.

Our Neophytes prepare themselves for the future work of invocation. This is done with Lesser Banishing Rituals of the Pentagram and Hexagram, and Middle Pillar Ritual. As initiates of the Elemental Grades they learn to perform the Greater Pentagram and Hexagram Rituals. As portal members they learn the Supreme Pentagram Ritual. As Neophyte Adepti Minori they work with the Planetary Hexagram workings inside the Vault.

In the Elemental Sub-Grades of the Adeptus Minor Grade they work with each Enochian Tablet (Elemental, Planetary and Zodiacal), and in much more detail and depth compared to the Outer Order Workings, plus even more interesting operations that I cannot divulge here.

So, as you see, there is a very conscious and deliberate structure in the Magical training of the initiate that, in my experience, is superior to the old structure of training. On the level of Adeptus Major, which also breaks into Sub-Grades, we train our initiates in magical evocation, i.e. the much misunderstood but highly imperative workings with the averse forces. These averse forces are of course the repressed “demons” or complexes of the unconscious of the initiate. If successful, this naturally transforms the initiate into an Exempt Adept, free from his own irrational and infantile desires.

This clearly follows the Abramelin formula as described in the old and venerable grimoire called The Book of the Sacred Magic of Abramelin the Mage translated by S.L. MacGregor Mathers, one of the reformers of 1888. The six months preparation as described in the second book corresponds to the Elemental Grades and Portal. The convocation of the good spirits corresponds with the Adeptus Minor Grade, which of course should result in the Knowledge and Conversation of the Holy Guardian Angel, while the conjuration of the Evil Spirits is corresponding with the Adeptus Major Grade.

Q: Could you give us a more detailed description of how the Grade work and practical magic has been implemented since the Reformation?

A: I cannot divulge anything more about how the curriculum and Grade work has been implemented in the Inner Order of R.R. et A.C., but I can say something more about the work and study being done in the Outer Order of the G∴D∴ according to the so called “Elemental Grades”. This structure is quite simple and is as follows:

Zelator 1°=10°, corresponds to the Sephira Malkuth on the Tree of Life, the Element of Earth and the plane of the Elements. The initiate thus learns to invoke and banish the Element of Earth, and the so called Earth Triplicity of the Zodiac, i.e. Capricorn, Taurus and Virgo. As this Grade relates to the plane of the Elements the initiate learns meditative techniques, which involves relaxation and awareness of the physical body.

Theoricus 2°=9°, corresponds to the Sephira Yesod, the Element of Air and the Planet of Luna. The initiate therefore learns to invoke and banish the Element of Air, and the Air Triplicity of the Zodiac, i.e. Libra, Aquarius and Gemini. The initiate is also required to work magically with the Planets of Luna and Saturn. As this Grade introduces the initiate to the astral plane he or she learns techniques of astral projection and the formulation of the astral “body of light”. This Grade also involves breathing exercises and mind awareness meditation.

Practicus 3°=8°, corresponds to the Sephira Hod, the Element of Water and the Planet of Mercury. The initiate then learns to invoke and banish the Element of Water, and the Water Triplicity of the Zodiac, i.e. Cancer, Scorpio and Pisces. The initiate is also required to work magically with the Planets of Mercury and Jupiter. Because of the mercurial nature of this Grade the initiate learns different techniques of mediation, concentration and the training of will. This Grade also introduces the initiate to the arts of divination, through the special method called “geomancy”.

Philosophus 4°=7°, corresponds to the Sephira Nezach, the Element of Fire and the Planet of Venus. The initiate obviously learns to invoke and banish the Element of Fire, and the Fire Triplicity of the Zodiac, i.e. Aries, Leo and Sagittarius. The initiate is also required to work magically with the Planets of Venus and Mars. Because of the venusian and fiery nature of this Grade the initiate also learns to practice the art of devotion of the deity. He or she works further with divination based on the Tarot and Astrology (i.e. making horoscopes). This Grade also introduces the initiate to the art of exorcism and thaumaturgy.

Portal (Senior Philosophus), corresponds to the Veil of Paroketh, the Element of Spirit (or Quintessence) and the Planet of Sol. In a likewise manner the initiate learns to invoke and banish the Element of Spirit, and all of the Four Elements in union and synthesis. When it comes to astrological magic the initiate learns to invoke all of the 12 Zodiacal Signs together in a balanced disposition, and also the Planet of Sol (which actually involves the invocation of the previous Six Planets). Thus the initiate on this level strives through his theurgical work to reunite the differentiated forces of the Elements, Planets and Zodiac into a coherent whole.

Neophyte Adeptus Minor 5°=6°, corresponds to Tiphareth, the Element of Spirit and the Planet of Sol. Here the process of integration of the Planetary Forces are taken a step further through the medium of the Vault of the Adepti and the prescribed rituals workings attached to this Tomb of C.R.C.

One also has to take into consideration that the initiate not only learns to invoke and banish, but also to skry into the corresponding plane of that force and also to use the invoked force in consecration of physical objects. Scrying involves the use of ritual, symbol and imagination to make an inner contact with the invoked force through clairvoyance.

Consecration of objects involves the creation and magical charging of ritual tools. Thus the Outer Order initiate is required to create a set of three magical wands, each consecrated to the hierarchy (Elements, Planets or Zodiac) to be later used when invoking a force. The initiate also creates symbols in the Golden Dawn tradition referred to as “flashing tablets” which basically is a species of talismans painted in the appropriate colours and symbols. This creation and consecration of magical implements are brought to its peak at the level of N.A.M. of the 5°=6° Grade.

Q: Your Order professes to teach the Science of Hermes, i.e. about Alchemy. In what way has that been implemented since 1999?

A: The initiate is introduced to some very basic spagyrical or alchemical operations already in the senior Grades of the Outer Order. As an Adeptus Minor 5°=6° he or she works with the Lesser Work or the Circulatum Minor, the production of the Plant Stone. In the Adeptus Major 6°=5° Grade the work concerns with the Great Work, or Ciruculatum Major, according to the Dry Way of the Black Dragon. In the Adeptus Exemptus 7°=4° Grade the work mainly deals with the Great Work according to the Wet Way of the Red Dragon.

Inner Alchemy, the true jewel and capstone of the old continental Rosicrucian tradition, is the subject of the three Magisteria of the Magister Templi 8°=3°, Magus 9°=2° and Ipsissimus 10°=1° Grades.

Q: What in your opinion is accomplished with this Reformation?

A: In my own personal experience and that of my students, I know the difference between how it was used to be and how it is now after 1999. As I said, the Outer Order process is now greatly enhanced, but at the same time “weeds out” the unprepared. Granted, the initiatic process is much more testing and tries the candidate to a greater extent, but that is for the good in my opinion.

Some leave because they cannot handle the forces, i.e. out of spiritual immaturity. Others leave because of the time consuming required work and study, i.e. out of laziness. The rest are much more tempered and prepared for the Greater Initiation of the Adeptus Minor.

Considering the advanced workings of the reformed R.R. et A.C. this magical and alchemical preparation in the Outer Order is both required and needed. So the reformed curriculum is certainly not for anyone interested in the G∴D∴; it is not for the armchair occultist. As a matter of fact, it requires perseverance, courage, determination, maturity, seriousity and sincerity. Following the required work, it is extremely difficult to advance just by chance or outer appearance, and intellectual capacity alone.

Q: This magical training as proposed by the Reformation seems to be, in my opinion, way to advanced for most Outer Order members. It seems a bit hazardous, don’t you think, to expose a beginner initiate to this kind of magical work?

A: I wouldn’t say that it is more dangerous to be an initiate today after the Reformation. But it is definitely more difficult, and creates lots of stress in the life of the initiate. However he or she is protected by the egregore and current of the Temple and Order.

It has always been the fact, both before and after the 1999 reformation, that the initiate is introduced to the forces of the Grade (which is a blend or amalgamation of Elemental, Planetary, Zodiacal and Sephirotic currents) through ritual of initiaton by the medium of the Hierophant and the Temple. The Grade Rituals serves to be a species of catalyst which awakens the corresponding forces within the Sphere or Aura of the initiate. This fact makes him or her able to work with these forces and transform him- or herself through their agent, which is always linked to the currents invoked prior in the Grade Initiation Ritual.

Furthermore, the initiate is under strict supervision of his or her tutor or mentor, which is a must with this kind of advanced curriculum. Any signs of unwanted effects are easily spotted; the initiatic process is properly adjusted, checked, suspended or discontinued. My experience is that the initiate, either him- or herself intuitively or by necessity, knows when the obstacle is to great, be it the sheer workload or spiritual unpreparedness.

Knowing that the initiatic process of the Golden Dawn in itself is quite intense, if one is dedicated to the path, it is even more so and greatly enhanced now since 1999. The archetypal synchronistic events are even more emphasized. Each initiation (or advancement) is a species of a deliberate crisis for the initiate; it may bring forth spiritual development or regression. Even more so now. But as I said, the mere structure of the work, together with close tutorship, the Grade rites and the protective egregore, makes this a great opportunity for the sincere student.

Q:* But if I may contribute to this discussion, there is another dimension to all of this. I believe that placing Inner Order teachings into the Outer Order may perhaps involve a misunderstanding of the actual processes involved and there is much more possible in the Outer Order than an intellectual foundation.

The Outer Order process is greatly facilitated by introducing a sequence of symbols to the Initiate in a precise predetermined order. It is very important that the Initiate complete the Outer Order process in the prescribed manner before being introduced to the symbol system of the traditional Inner Order. Otherwise, the intended process is difficult to unfold in the consciousness of the Initiate. Why do you think the Zelator was pledged to never reveal anything regarding the grade to a Neophyte, Theoricus to Zelator, etc. and most importantly between the Outer and Inner Orders?

What you have done, at least in part, is like putting the last chapter of a Mystery Novel in the front of the book somewhat spoiling the ending for those who don’t want to know before hand. So are you not aware that by moving published Inner Order material into the Outer Order, you are impacting the process that was designed to occur and instead actually moving right into some of the fundamental Work that was designed to occur in the Inner Order?

A: It is my firm conviction, based upon my own experience and that of mentoring initiates through all of the Grades, that working with traditional techniques that has used to be solely reserved for Adepts already in the Outer Order doesn’t spoil anything for the candidate; it enhances the initiatory process. Believe me it does. The initiations give the proper incitement for your own work with the forces corresponding to the Grade. The initiate actually takes off from where the initiation ritual started. After the Reformation the initiate can take full advantage of his or her initiation or advancement ceremony.

Thus, this use of traditional Inner Order techniques doesn’t stand in any contradiction to what the initiation and advancement ceremonies of the Outer Order actually present. On the contrary it makes it even more logical. There has of course occurred some inconsistencies but these have been dealt with in a most satisfactory manner. The final result is a much more enhanced and substantially more comprehensive Outer Order.

Moreover, after the 1999 reformation it is a necessary prerequisite to know and understand basic techniques for invocation and banishing of Elemental, Planetary and Zodiacal forces, to be able to fully take advantage of the even more advanced training of today’s reformed R.R. et A.C. One has to remember that not only has the Outer Order gone through a reformation but even more so the Inner Order.

Basically the fundamental structure of the Outer Order is still the same. More has been added to it in the way of theory and practice to enhance both the education and the training of the magician. But the Inner Order is fundamentally changed since the Reformation. This however doesn’t mean that one stop performing traditional Inner Order magical operations. They are still there, but the ones of a more basic level has been properly placed into the Outer so that the Adept can focus on more advanced and detailed work in the Inner.

So in my opinion the magical formulae in the Outer Order after the Reformation mainly consist of very fundamental and basic theurgy, i.e. the invocation of primary forces belonging to the hierarchies of the Five Elements, Seven Planets and 12 Zodical Signs. This is not advanced magic at all; this is fundamental magic which properly belongs to the Outer Order. Inner Order workings should be reserved for more complex and detail formulae, such as invocation and scrying into very specified planes of existance belonging to sub-forces, etc.

This means that since the Reformation the magical workings of the Outer are interlinked to the workings in the Inner Order; the first naturally progresses into the second. But besides this further and thorough use of traditional Golden Dawn theurgy, the Inner Order practical workings involves traditional theurgical formulas which precedes the particular Golden Dawn tradition, alchemical processes and energetic manipulation of the subtle body which prepares the Adept for the advanced inner alchemical work of the Third Order.

When Golden Dawn was first created in 1888 nobody in the H∴O∴G∴D∴ had any direct contact with any Third Order. And when MacGregor Mathers eventually made this personal contact in 1892, even he only received portions of it. Now when the Rosicrucian Order of Alpha et Omega finally has receive this in full, suddenly the whole initiatic system comes into new light. When you build new levels or stores into your house, you have to make sure that the foundation can hold this new weight, and if not build a new foundation or at least enhance it. That’s what we have been doing following the 1999 General Reformation. Change one level and you must rearrange the whole system.

So today our Order has the unique advantage of being able to perceive the whole Inner (Second) and Outer (First) Order system from the viewpoint of the Third Order. So please understand and also respect that we percieve things a little bit differently between our respective Orders.

Q:* This all sounds nice at face value, but doesn’t it all boil down to the fact that what you have done with your Reformation is that you have moved what have been traditional Second Order symbols and rituals into the Outer Order curriculum only because of the publication by Regardie, etc.?

I do understand the impact of the publication, etc. but surely very few Neophytes have extensively studied such a complex system before their Initiation to significantly impact their experience and the impact of the actual Ritual performed by trained officers will have their effectiveness.

A: About the changes we have been forced to do, yes I confess that they were made out of necessity. Each 111-year cycle requires a general reformation of the Order and of the tradition. Why? Times changes. People also. The Order must change with the times to be able to accommodate the students of today.

Look for example between the 1777 (Gold- und Rosenkreutz) and 1888 (Golden Dawn) reformations. In the Gold- und Rosenkretuz Orden theurgy were only taught in its highest degree, that of Magus. Before you were considered to be fit to wield the magical forces you had to produce the Philosophers Stone in the Alchemical laboratory. Golden Dawn changed all that 111 years later. They moved theurgy from the Third Order (Magus) into the Second. Why? Everybody was reading Eliphas Levi and Francis Barrett, et al. The times had changed and Victorian students expected to learn magic on an earlier level than ever before.

Besides this, alchemy was considered a spurious “science” at best, charlatanism at worst. It was taken away and replaced with conceptions of a “spiritual alchemy”, a tradition that at least in part is still propagated in the Paul Foster Case lineage. Suddenly everything, even theurgy was considered to be part of the Great Work. Later S.L. MacGregor Mathers received alchemical transmissions from the continental Adepts known as “The Third Order”, but this material was reserved for the highest grade of adepthood, and no mention of it was ever made (remember the P.F. Case and Moina Mathers affair?). Why? His transmissions were of the Inner Alchemical tradition, i.e. sexual in nature. In Victorian times this was a hot potato, to say the very least. So the 1888 (and the 1893) reformations turned everything upside down; therugy was now taught before alchemy, which became the capstone of the system.

The 1999 General Reformation follows this same spirit. It has forced the tradition to adapt to modern times. Many interested in occultism knows, at least in theory, how to perform a full pentagram or hexagram ritual. Almost everyone has seen the Pentagram and Hexagram printed with full correspondences when reading books which means they already have been exposed to these symbols. The most logical step is to present a new teaching curriculum that takes this fact into account. That’s the raison d’être of a general reformation.

So here we are at the present state of affairs. Because of the wide distribution today of books by prominent authors the Golden Dawn tradition of the R.R. et A.C. is now public domain. If you enter schools like B.O.T.A. (Builders of the Adytum – P.F. Case’s spin-off Golden Dawn-style Order) and O.T.O. you at a very early stage of your studies encounter symbol systems traditionally reserved only for Adepti of the R.R. et A.C. according to the 1888 reformation. Should today’s Golden Dawn present anything less?

The modern day Golden Dawn Order must stand prepared to accommodate modern students of the mysteries, which are much more prepared compared to neophytes of old, thanks to writings of Regardie, Crowley, Fortune and Case. Actually modern students of today expect and deserves a much more thorough magical education and training in the Outer Order.

Q:* By properly administering the Outer Order process, I adamantly disagree the Hermetic Order of the Golden Dawn would be administering anything less, on the contrary, it would be providing something very few Orders actual do…

Regarding O.T.O., they are not nor do they claim to be working the G∴D∴ system. They are more of a Thelemic Freemasonry group and do not have much if anything to do with the Golden Dawn though I suspect through the Hermetic Brotherhood of Light one could trace some common ancestry.

Regarding the B.O.T.A. they do not introduce Inner Order Ritual Work or Symbols in the Outer Order. Paul Case did, via his lesson material, provide some of the key Zelator and Theoricus Adeptus Minor Inner Order methods, i.e. coloring a Tarot Deck, Skrying with Tattwas, building a body of light, sound and color, etc. but this was not designed to be a Outer Order process and if used in conjuction with such would not interupt it by the careful selection of the material used.

A: In the B.O.T.A. you basically learn the Minutum Mundum diagram as a Associate Builder, complete with the correct correspondences including the relation between sound and colour, which was 5°=6° arcana years before Case became a member of the Rosicrucian Order of the A.O., and that even before entering Chapter work (i.e. Temple work). The Minutum Mundum is one of the central symbols in the 5°=6° ritual, perhaps the most significant symbol in the classical Golden Dawn, not revealed in the 1888 reformation until properly attaining the 5°=6°. I would say that this constitutes an unorthodox way to do things, wouldn’t you agree?

Regarding O.T.O. members are encouraged to read Crowley’s works, including the periodical organ The Equinox. They even have continued to print new editions and contemporary issues. There’s lots of 5°=6° symbolism in the Equinox journal.

Q:* As I stated previously, there are no symbols or rituals that are provided in the Associate Curriculum or Outer Order System of B.O.T.A. that would disturb the Outer Order Process. There is material in the correspondence course that is/was part of the traditional Zelator and Theoricus Adeptus Minor curriculum but has been careful selected to not interfere with the process.

Yes, times do change and so do Orders, etc. but if one is going to actually administer the Outer Order Process, and you are aware of how this process unfolds, then one cannot simply place Pentagram and Hexagram Rituals in the Outer Order.

But doing so doesn’t mean the rest of your Order is completely damaged and you cannot be functional, it just means the Outer Order Process as it was designed to Work will be significantly impacted and instead you are in affect providing the Intellectual Foundation in the Outer Order and moving the actual Work of the Inner Order into the Outer.

A: Yes, you are quite correct. Today we don’t follow the original intention of the Outer Order, but that’s the point. The Outer Order has received a new and more important role as a preparatory vehicle for the reformed Inner Order. That doesn’t mean that the initiatory rituals and the unfolding process have been severed (as I suspect you imply with your word “impacted”), on the contrary it has been greatly enhanced.

I have had the opportunity to see the initiatory process first hand and how it unfolds both before and after the reformation, before as an initiate and Hierophant and after as a Hierophant. The process was very alive and vivid by it self prior to 1999 just by providing initiations, but I have seen the process being enhanced and even more aligned according to the archetypal forces of the Grades in my own students after the reformation. I cannot see that the initiatory process of the Outer Order has been changed in tone or content in any way, or that it is hampered or in any way disturbed by performing corresponding pentagram and hexagram invocations. All that I have been able to observe is that it has become even more profound than ever before. Others maybe would call it more intense...

Yes, I understand that the process was supposed to be more gentle and subtle in its unfoldment, compared to today, but as I said before, things has changed during last century and the initiate today stands more prepared to receive the impact of initiation as it is today in our Order. Besides this, our egregore is greatly enhanced by its contact with the Third Order and this provides additional protection for its initiates. This has to be taken into account and not be underestimated.

Q:* No, I was not suggesting that you have severed the Outer Order process, only that you are not working the Outer Order Process as it was intended. The Outer Order process is facilitated by placing certain Symbols into the consciousness of the Candidate in a predetermined manner at precise intervals in the process. The unfolding of these symbols in the consciousness takes time and if symbols are utilized out of Order this interrupts and lessens the impact when key Inner Order symbols are later presented at the appropriate time having a profound effect on the Candidate.

It has nothing to do with this process being gentler, it has to do with how the system works. Basically what G.H. Frater L.E.S. has done is something similar to what Crowley did with the A∴A∴ – Crowley did away with the Elemental Rituals completely – G.H. Frater L.E.S. has chosen to begin the Magical Work using Inner Order symbols and rituals in the Outer Order foregoing the Outer Order process and using the Elemental Rituals as intellectual training.

I respect that G.H. Frater L.E.S. has received some additional knowledge that he believes is from a 3rd Order member, etc. and that from this knowledge your Order believes it should change the first two Order structure.

A: Well, it’s true that the Reformation has changed the intention of the Outer Order somewhat. But this doesn’t mean that we have thrown the baby out with the bathwater. The truth in this matter is that the changes actually made has been the least “severe” in the Outer as compared to the Inner, not to say the Third Order.

The Outer Order rituals are still there and they still present symbols that are impregnated into the Aura of the candidate. These symbols are then being enhanced and worked upon through the personal Grade work as presented in the Reformed curriculum and training, using magical formulae formerly used in the Inner Order pre reformatio, such as the pentagram and hexagram rituals. In our opinion this process of unfoldment necessarily must have a personal level attached to it as well as a group ritual level. The one does not exclude the other.

Furthermore we also believe that the modern candidate is prepared to meet certain symbols earlier now than was the case 120 years ago. I must repeat and stress the undeniable fact that the material prima of the candidate has evolved during this time interval that necessitates that the initiatory process likewise must adapt and evolve accordingly.

But I feel that we have reached a point where we won’t shed any more light on this matter without further polemicising and comparing contrasting opinions. Let’s just finally agree to disagree.

Q: Fair enough. Is there anything more that you would like to say before we end this debate?

A: Nothing else but simply stating that it’s up to my readers now to judge for themselves if all this is mere rationalization concocted up in my own mind, or if my words bear the mark of someone with experience.

Please also bear in mind that I don’t regard the pre-1999 reformation curriculum to be without merit. It still has an extremely great spiritual potential to bring the initiate to his or her own Godhood. I even wouldn’t dare to call the structure of curriculum that I profess to be superior, even if it is enhanced, to the one you and most of my Golden Dawn brothers and sister are used to. Please continue to follow it. I encourage you to.

This is not about an “old vs. new aeon” thing. Not an all. It is just the simple fact that we prefer to do it a bit differently as compared to how you are used do it, and that we regard ourselves to be in a legitimate position to make these changes. Still there are lots of points left that we share in common. We are basically working in the same tradition. Again, let’s look for the similarities instead of the differences between us.

S∴R∴

Addendum to the Cross symbolism in the Golden Dawn: The formulae of L.V.X. in the Neophyte and Adeptus Minor Grades

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In my previous essay on the cross symbolism in the Golden Dawn my main point were that the principle of the redeemer or saviour (Christ Force) through this cross symbolism as contained in the Neophyte 0°=0° Grade of the Golden Dawn (First Order) foreshadows the same in the Adeptus Minor 5°=6° Grade of the Ordo Rosae Rubeae et Aureae Crucis (Second Order).

In this addendum I want to stress this relationship between the formulas of the Neophyte and Adeptus Minor. I hold that they both attract and express the Light Force or Life Force, in the Golden Dawn tradition referred to as the L.V.X., in a pure and undifferentiated way, as contrasted to the Elemental Grades, from Zelator 1°=10° to Philosophus 4°=7° Grades. In the Elemental Grades the L.V.X. force is filtered through the Elemental lens, as it were. But not so in the Neophyte Grade and in the Adeptus Minor Grade (and also in the Portal Grade which is interlinked with that of the Adeptus Minor).

This undifferentiated and pure form of the Light Force is represented through the L.V.X. formula of the 5°=6° Grade of Adeptus Minor (for a analysis of the L.V.X. formula please read this essay upon the Mystery of the crucifixion) and through the threefold circumambulation in the 0°=0° Grade of Neophyte which is said in the ceremony to “take place in the Pathway of Light”.

In a way this undifferentiated power of the L.V.X. Force is furthermore expressed through the invocation of the Four Elements in a balanced disposition, such as represented in the Ceremony of the Portal of the Vault of the Adepti (Portal Ceremony for short) and in the Consecration Ceremony of the Vault of the Adepti. This invocation of the Elements in unison is also an expression of the Fifth Element, that of Spirit or Quintessence. And in my opinion Spirit, Akasha or Quintessence is pure L.V.X. as expressed through the realm of the Elements or Malkuth, the Kingdom.

The L.V.X. force is of course not limited only to the Elements, but also to the Seven Planets, Twelve Zodiacal Signs and the Ten Sephiroth. But throughout the Outer Order and the Adeptus Minor Grade it is foremost expressed through the Elements. In this instance we have to remember that initiation in the Golden Dawn tradition is done upon the Three of Life as expressed through Malkuth in Assiah, being the densest and Elemental part of the manifest or material world.

The L.V.X. force is however also particularly expressed through the Seven Planets in the Adeptus Minor Grade in relation to the Seven Sides of the Vault, which distinguishes it from the Neophyte Grade and links it to higher realms of the creation. But for this addendum I will leave the Planets aside and focus only on the Elements which still are of primary importance in my opinion.

Now the Elemental significance is quite obvious in the Adeptus Minor Grade, through the Vault Consecration Ceremony, where the Elemental Watchtowers are invoked, and in the Portal Ceremony (which I regard to be a prelude to the Adeptus Minor Ceremony) where the Elemental Tablets are activated in synthesis. The Elemental Watchtowers or Tablets, together with the Elemental Cherubim, are however also represented upon the door or entrance leading into the Vault of the Adepti (see image below).

The image upon the entrance to the Vault

The Elemental Cherubim are further displayed upon the circular Altar within the Vault of the Adepti, clearly serving to remind the Adepts of the Elemental Forces in play through the Adeptus Minor formula (see image below). If in want of a more full exposition of the symbolism of the Vault of the Adepti I must refer the reader to my essay upon the Tomb of Christian Rosenkreutz.

The Cherubic emblems upon the Circular Altar

But I furthermore hold that the Elements are also to be represented in the Neophyte Grade, through the visible and invisible godforms. This is primarily represented through the four Cherubim at the four (Elemental) Quarters (Ahathoor, Tharpesh, Thoomoo and Ahapshi), and secondarily through the Four Children of Horus at the corners (Ameshet, Tmoomathaph, Kabexnuv and Ahepi). But they are also, and more manifestly so, represented by the godforms and Officers on the Dais.

Osiris and the Hierophant is linked to Spirit or Akasha, Aroueris and Past Hierophant to Fire, Thoth and the Cancellarius to Air, Isis and the Praemonstrator to Water, and finally Nephthys and Earth to the Imperator. These stations, Officers and godforms transmit their respective currents into the Hall of Neophytes. So in my opinion there definitely exist Elemental currents in the Neophyte Grade.

These Elemental currents are physically anchored to or made manifest upon the black Double Cubical Altar and the four symbols of the Eucharist or mystical repast, the four members of Osiris. And in this contex remember also that Osiris represents the Fifth Element of Spirit and bears the colours of all Four Elements in union upon his collar. This again is an expression of the L.V.X. (the Osirian drama or Christian passion) through the agency of the Four Elements and Quintessence.

It is also interesting to note the special format of the Consecration Ceremony of the Vault of the Adepti, which is supposed to be regularly performed at the Rosicrucian holiday of Corpus Christi. Besides a shortened version of the Portal Ceremony opening and closing, and the actual Adeptus Minor Grade opening, it starts off with an invocation of the four Watchtowers.

This initial part of the Consecration Ceremony was lifted out by Israel Regardie and adapted by him into a Watchtower Ceremony by inserting the especial Enochian Call taken from the Portal Ceremony, comprising parts of the First Enochian Call or Key (related to the Element of Spirit) and a invocation of the governors of the Aethyr ZAX (which more or less is a recitation of the Tablet of Union, i.e. the Fifth Element of Spirit), which he himself referred to as the “Formula of Opening by Watchtower”.

The Watchtower Opening in the Consecration Ceremony begins with the standard cry which also initiates the Neophyte Grade Opening, i.e. “Hekas, Hekas, Este Bebeloi!”, and it finally ends with the deosil circumambulation by three and the Adoration of the Lord of the Universe. This is a clear reference to the Neophyte Grade and for me gives a confirmation and proves beyond any doubt that the Adeptus Minor Grade is interlinked with that of the Neophyte Grade formula.

In Regardie’s version of the Watchtower Ceremony, created to be used by the single Adept, there wasn’t any elaborated “Closing by Watchtower”, a fact which has been remedied by modern practitioners of the Golden Dawn. This Closing by Watchtower also incorporates the widdershin or reversed circumambulation, which even more links it to the Neophyte Formula. In my own personal work with the Watchtower Ceremony I have also incorporated the purification by Water and consecration by Fire in both the Opening and Closing, plus the Magical Eucharist of the Four Elements, together with the Closing by Watchtower to stress the Neophyte Formula even further.

The use of the Portal Grade (Enochian) Call by Regardie is also significant in my opinion as it interlinks the Neophyte Hall to the Portal Ceremony Hall. Personally I have for a long time seen the Portal Hall as marking the return to the Hall as described in “Ritual Z-1: The Enterer of the Threshold”, i.e. the ritual analysis of the Neophyte Grade and its symbolism.

The Z-1 describes the Neophyte Hall as comprising the lower part of the Qabalistic Tree up to the level of the Veil of Paroketh (or of Nephthys), i.e. the four Sephiroth of Malkuth, Yesod, Hod and Netzach and their respective interlinking paths. This is the exact equivalent of the placement of the Tree of Life in the Portal Ceremony Hall. But by rending the Veil of Paroketh you will finally see the Vault of the Adepti or Tiphareth and the Tree of Life which unfolds beyond and up to the Abyss and the Veil of Isis (see illustration below).

While each of the Elemental Grades may be seen as comprising a part of that Hall, i.e. a microscopic blow up of the particular Sephirah constituting the Elemental Grade (Zelator with Malkuth, Theoricus with Yesod, etc.) or a microcosm of the Tree, the Hall of the Neophyte Hall and the Portal Ceremony/Adeptus Minor Hall instead shows the Tree of Life on a macrocosmic level.

So the only conclusion which I can draw from all of this is that the Neophyte Grade and its Hall foreshadows the currents and mysteries which is presented in a full blown format in the Adeptus Minor Grade.

So in my opinion Israel Regardie showed a stroke of genius when he “created” the Formula of Opening by Watchtower and presented it together with the “Formulae of the Magic of Light”, or “Ritual Z-2” as it is known for short. The Z-2 breaks up the Neophyte Ceremony into component parts and translates them into stages that can be adapted into personal rituals.

The Formulae of the Magic of Light is composed of five parts that are attributed to the five lettered name of Yehesuah, or YHShVH, which is linked to the Five Elements. Yod and Fire is attributed to works of evocation, Heh and Water to works of consecration of talismans, Shin and Spirit to works of invisibility, transformations and spiritual development, and Vau and Air to works of divination, and finally Heh (final) and Earth to works of alchemy.

This sequence of the Elements follows the Qabalistic one according to hierarchy and is the exact one followed in the Watchtower Ceremony when the Four Elements are being invoked in sequence. So it is my opinion that the Formula of Opening by Watchtower is especially well suited with Adepi works in the Neophyte Hall, such as in the Formulae of the Magic of Light, as it actually contains a rehearsal of the Neophyte Grade opening and properly links it to the Adeptus Minor (and Portal) Grade formula.

Another important aspect to consider here is that both the Neophyte and the Adeptus Minor Formulas share the common goal in attracting, through the agency of the ritual, the Divine Genius or Higher Self of the candidate, which is commonly referred to as the “Holy Guardian Angel”. Conversely the goal is also to attract the antithesis, or Evil Persona, but to have the latter checked through the agency of the Higher or Divine Will.

In the Neophyte Grade this is fully described in the “Ritual Z-3”, the final part in the Z-series. Here we are told that the Higher Self or Genius is permitted to descend into the Hall to create a link with the candidate, while at the same time the Evil Persona is held in check by the initiator impersonating the Divine Genius. But the emphasis here is on creating a link between the ordinary self and the Higher Self, where the latter unconsciously may guide the former.

The Evil Persona in the form of the Red Dragon

In the Adeptus Minor Grade this link is enhanced and the Higher Self permitted to form a conscious communication with the ordinary self, commonly referred to as the “Knowledge and Conversation of the Holy Guardian Angel”. Through this process the Evil Persona, in the form of the Seven Headed Red Dragon as seen upon the floor of the Vault of the Adepti (se image above), is subjugated under the Divine Will of the Genius (se image below). In my opinion this fact translates the Formula of the Opening by Watchtower into a very good support for the Genius and optimally may assist in the preliminary Invokation of the Higher, creating the necessary conscious state in all Theurgical work.

The Red Dragon being subdued by the grace of the Divine Will

So one may see the Neophyte Grade as a prelude and a first meeting between the two selves (Higher and lower), which is taken to a full circle in the Adeptus Minor Grade. Thus as can be seen here these two Grades share a common theme of a Theurgical nature. So my final analysis is that the Neophyte Formula and the Adeptus Minor Formula cannot be regarded as separate, in the same manner as the cross symbolism and the current of the Christos cannot be.

The separation between the Outer Order (G∴D∴) and Inner Order (R.R. et A.C.) remains only because of the Veil being that of ignorance on the part of the Outer Order member. The Adept is traditionally not supposed to reveal his or her insights about this relationship between the Inner and the Outer, so as to uphold this Veil of Paroketh for the sake of gradual unfoldment of consciousness. But for the Adept there is no separation anymore in his or her consciousness between the Outer and Inner Mysteries, as the Veil is lifted permanently from his or her eyes.

Thus to better make use of the Neophyte Formula the Adept uses the Formula of Opening by Watchtower as it better expresses the currents already present in the Neophyte Hall through the lens of the spiritual attainment of the Adeptus Minor. The difference between the Neophyte Grade and Adeptus Neophyte Grade may best be described as between the lowermost and highest ends of a light dimmer. While the currents present in the Neophyte Hall are manifested in a dim or weaker format, as presented through their particular godforms, they come to full life in the Hall as represented by the Vault of the Adepti and its Portal.

Thus the forces or currents on either side of the Veil of Paroketh cannot be properly regarded as of different or differentiated natures as this kind of separation is a sign of illusion or delusion on the part of the observing subject, i.e. the lesser initiate. For the more fully matured or greater initiate any Veils of separation has been duly lifted....or at least should have been. Thus the old hermetic axiom of “as above, so below” is to be applied here.

S∴R∴

Nyttan med ritual

o

En ritual har inget värde i sig; handlingen är meningslös utan att människan fyller det med värde och betydelse. Sålunda är det människan som ”inandas” liv eller animerar ritualen. Ritualer eller liturgi har såsom syfte att vara ett betjänande redskap varmed individen kan fokusera och samla sig själv för att uppnå ett visst resultat; det har en koncentrerande effekt på sinnet. Är målet vördnad för det gudomliga kan en ritual bistå individen i detta genom sin symboliska laddning som hon ger den.

Dock bär en ritual ofta också en symbolisk innebörd i sig självt som en gång i tiden föranledde dess tillblivelse, vilket är tänkt att väcka vissa givna och omedvetna associationer. Den som har ögon att se med och öron att höra med kan inutitivt ”förstå” symboliken och urtolka innebörden av en ritual. För denna person kan den få en djupgående effekt.

Problemet med många svenska kyrkor (enligt min högst personliga upplevelse) är att många moderna präster inte riktig har full förståelse för varför de gör en viss rituell handling. Många av ritualerna, såsom dop, vigsel, nattvard, etc. har i sin ursprungliga form skapats för årtusenden sedan. I mycket av den religiösa liturgin av idag kan vi se ett vagt spår från det egyptiska prästerskapets dagliga kultritual, överfört och utvecklat till senare antika kulturer vid medelhavet såsom den hebreiska, grekiska och romerska.

Den ursprungliga avsikten och ”esoteriska” innebörden av ritualer eller religiösa handlingen har dock i de flesta fall gått förlorad. I mångt och mycket upplever jag ritualer utförda av svenska präster såsom tomma och meningslösa handlingar, därför att de inte har förmåga att ingjuta liv i dem. Det finns dock undantag där vissa präster kan inspirera sin församling, genom sin egen inlevelse och sitt eget personliga förhållningssätt till ritualen. En ritual är ett ramverk; det måste finnas utrymme för personlig tolkning och tillämpning för att ge det liv. Sålunda kan individer i undantagsfall upptäcka dess underliggande budskap, ta till sig detta och ge det vederbörligt ”liv”, utan att någon muntlig tradition har förmedlats till prästen under hans eller hennes grundläggande träning.

Vissa individer upplever jag har dock ett besynnerlig sätt att applicera begreppen ”exoterisk” kontra ”esoterisk”, där rituellt arbete per definition skulle utgöra en del av exoteriken och endast den stilla kontemplationen eller meditationen bilda grundvalen för en sann esoterik. Detta är ett grundläggande felslut som bygger på fördomar. De flesta esoteriska sällskap av idag brukar sig av ritualer, vilket de även har gjort i forndom. Personligen är jag övertygad om att de kristna sakramenten och ritualerna har skapats av individer invigda i en ursprunglig kristen esoterisk lära. Sålunda har den kristna liturgin en esoterisk kärna och innebörd, såväl som dess symbolik i största allmänhet.

Detsamma tror jag kan sägas om Judendomen och Islam. Problemet ligger inte i de yttre formerna i sig, utan att många av dagens religiösa utövare har förlorat sin kunskap om innebörden av dem. Detta tror jag i synnerhet är fallet inom Judendomen och Kristendomen. Inom Islam tror jag att fromheten och det ärliga uppsåtet är högt utvecklat; så som jag har förstått det hela (efter samtal med en muslimsk student, dock utan någon direkt egen erfarenhet) är lidelsefull bön en viktig ingrediens inom den muslimska formen av religiös utövning. Alltså handlar det inte om att be efter gåvor av Gud och på denna punkt tror jag att majoriteten av muslimerna har förstått syftet med äkta bön, till skillnad från de sekulariserade kristna som har förlorat allt samband till traditionerna.

Ritualer skall sålunda utföras med lidelse och de skall omvänt (utförda på rätt sätt) kunna frammana lidelse hos utövaren. Annars har de inget egentligt syfte. Sålunda behöver en stor kvantitet liturgi och yttre former i sig inte alls vara ett hinder för individens ärliga förbindelse med Gud.

Naturligtvis är det sant att det i sista hand handlar om den personliga relationen med Gud. Om inte ritualen och liturgin (sakramanten) kan hjälpa en såsom individ i sin relation till Gud måste man överge dem, klä sig naken så att säga, och samtala med Gud på ett mera direkt och meditativt sätt. Det ena utesluter dock inte det andra. Ritual kan faktiskt betecknas såsom ”meditation i rörelse” om det utförs på rätt sätt och med fokus i sinnet.

Samtidigt måste man respektera dem som har ett minimalistiskt förhållningssätt till sin ”bön” med Gud. Mäster Eckehart exemepelvis, som skalade av bönen på ett drastiskt sätt och utvecklade en ordlös form av bön (”kontemplativ bön”), eller som hos författaren till Ovetandets moln.

Angående den profana och mer ordrika formen av bön, som många tar till i nödsituationer när man vill få Gud att ändra sig och få Hans favör, utgår den från ett grundläggande felslut och kommer av denna anledning aldrig att ”hörsammas”. När allt kommer omkring är det inte Gud som skall ändra sig utan istället den som ber – människan.

Gud är Evig och Oföränderlig. Han låter oss gå igenom livet och dess prövningar för att vi skall lära oss något av detta; för att vi skall utvecklas och evolvera. Det är sålunda vi som skall förändra vårt förhållningssätt till Gud och inte Gud sitt till oss. Sålunda är det Gud som ”ber” eller manar oss till förändring när vi går igenom livets vedermödor och prövningar. På detta sätt ”talar” Han till oss. På denna punkt är alla mysterietraditioner ense, exempelvis inom Qabalah (Kabbalah), Gnosticismen och Hermeticismen.

Om man exempelvis läser Kafkas Processen med detta perspektiv så får den en annorlunda och betydligt mer positiv innebörd. Detta har en Kabbalist påpekat för mig och visat på den djupgående kunskapen om den judiska mystiska traditionen hos denne författare. Och naturligtvis såsom Gud inte har något behov av att blidkas hyser han inte heller något av att hyllas. Det är istället människan som har detta behov och i sin tur projicerar detta på Gud.

Återigen, ser jag rent pragmatisk på den rituella formen av dyrkan. Ty den är en metod varmed människan kan nå ett samtal med Gud; genom dyrkan lyfter människan sin själ mot Gud. Detta sker genom en sublimeringsprocess av emotionerna, av passionen. Det finns till och med en specifik väg inom den indiska Yoga-traditionen som sysslar med dyrkan, vilket kallas bhakti-yoga.

Detta faktum återbördar ritualen till sitt ursprungliga syfte, att frambära offer till gudarna. I den dagliga egyptiska kultritualen frambar prästerskapet offergåvor till gudarnas och gudinnornas statyer. Enligt den indiska Tantrismen anser man offret vara förmedlaren eller jämkaren mellan makrokosmen (universum) och mikrokosmen (människan), och detta administreras sedan urminnes tider genom ritual. I den kristna liturgin, och i den hermetiska eller rosenkorsiska, har nattvarden eller eukaristen denna funktion. I den katolska mässan inkarnerar Kristus (makrokosmen) i nattvarden och människan (mikrokosmen) får därvid förena sig med denna genom ritualens förmedlan. I den hermetiska magiska eukaristen tar den initierade istället del av Osiris lemmar och görs sålunda till en ”osirian”.

S∴R∴

Cross symbolism in the Golden Dawn

o

One of the very first symbols that meets the candidate on a conscious level during his or her admission into the Order of the Golden Dawn (in the Outer) is the Red Cross surmounted over a White Triangle, positioned upon the black double cubical altar. Being blindfolded the candidate places his or her hand upon this highly significant symbol during the obligation of the Neophyte. Some moments later, during the circumambulations and purifications of the candidate, he or she meets this symbol again but now with the Red Cross placed inside the White Triangle as born upon the Banner of the West. In either case this symbolism of the Red Calvary Cross and the White Triangle is emblematic of the Outer Order, or the First Order called the “Golden Dawn”.

o

I have written a previous essay which deals with the Red Cross symbolism in the traditions of Freemasonry, Rosicrucianism and the Golden Dawn and have there presented a possible historical and spiritual origin of the Red Calvary Cross surmounting the White Triangle from the German Rosicrucian organization of great import, referred to as the Gold- und Rosenkreutz Orden or the “Order of the Golden Rosicrucians”. However I didn't venture that far regarding the significance of the symbolism contained in the particular Golden Dawn variant of the Red Calvary Cross. It is the purpose of this present essay to delve a little bit deeper into its symbolism, and with an special emphasis on the Christian mythos and its relation to the Osirian drama of the Egyptian mysteries.

Red Calvary Cross and White Triangle

Now to start off with the following analysis this Red Calvary Cross is supposed to be formed out of six squares referring to the number “6”. This is obviously the numerical value of the sixth Sephira called “Tiphareth”. This Sephira, which translates into “Beauty”, is related to the 5°=6° Grade of Adeptus Minor. Thus the Red Calvary Cross of the Outer Order is a clear reference to the Adeptus Minor Grade. The golden border upon the Red Calvary Cross of the Banner of the West enhances this symbolism of Tiphareth, as gold (or yellow) is the colour attributed to the sixth Sephira.

Banner of West

But here in the Outer Order this symbolism referring to the Adeptus Minor Grade and the Sephira of Tiphareth is only implied as it properly doesn’t belong to the knowledge of an Neophyte, nor to an Outer Order member traditionally speaking. However within this symbolism is hidden the forces of that very first Grade of the Second Order or Ordo Rosae Rubeae et Aureae Crucis. Upon entering that exalted Grade the aspirant is bound upon the Cross of Suffering, which incidentally is painted red. Thus the Red Calvary Cross accompanying the White Triangle is a clear reference to the principles of crucifixion and sacrifice.

This symbolism was however originally only explicitly explained to the Adeptus Minor, already being bound to the Cross of Suffering and obligated – being a member of the Body of Christ. In the Outer Order this was originally never explicitly explained, that is in the original Hermetic Order of the Golden Dawn (of 1888) and the Rosicrucian Order of Alpha et Omega (of 1909). Here instead (if it was discussed at all) a reference was made – through the Elements of the mystical repast – towards Osiris, the Triumphant and Justified One. This is clearly emphasized in the Hall of Neophytes as the Hierophant wears the Godform of Osiris, seated upon his throne at the East.

Hence only as an Adeptus Minor was the member explicitly taught the deeper symbolism of the Neophyte formula as explained in the book called “Ritual Z-1 – The Enterer of the Threshold”, where he or she thus learned regarding the Red Cross symbolism:

The Red Cross of Tiphareth (to which the Grade of 5-6 is referred) is here placed above the White Triangle, not as dominating it, but as bringing it down and manifesting it unto the Outer Order; as though the Crucified One, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter, the Divine Triad of Light.

All of this perfectly well fits with the overall syncretistic nature of the Golden Dawn traditon where the cult of Osiris (and of Isis and Horus) is seen as a species of prototype or historical antecedent of the Christian mythos. It is only in the Inner Order, or R.R. et A.C., where the Christian symbolism is fully expanded upon. However, the interconnectness between the Osirian and Christian symbolism is never lost at the level of the Inner Order. And this is clearly seen in the Sign of the Grade of Adeptus Minor, the so-called “Analysis of the Key-Word”, or the letters I.N.R.I. (bourn upon the Cross of Christ), which directly hints to the Osirian drama of death and resurrection when being analysed letter wise.

Conversely, in the Outer Order the Osirian symbolism has been clearly christianised beyond recognition where one can be seen as explicit of the other, if one has the eyes to see (that is with the eyes of an Adept). Thus this is again implicitly hinted at. This implicit reference to the Christ in the Outer is at least twofold as I see it, beyond the obvious point being that the Calvary Cross is used as an important symbol of the Golden Dawn in the Outer.

First we have the Mystical Repast or Magical Eucharist. The bread and wine of the Christian communion is here expanded upon and two more symbols are added, viz. the Mystical Rose and the Red Lamp. Together these are placed around the Red Calvary Cross to enchance the cross symbolism. The “Ritual Z-1” reads:

Around the Cross are the Symbols of the Four Letters of the Name YHVH – the Shin of Yeheshuah being only implied and not expressed in the Outer Order. At the East is the Mystical Rose, allied by its scent to the Element of Air. At the South is the Red Lamp, allied by its Flame with the Element of Fire. At the West is the Cup of Wine, allied by its fluid form to the Element of Water. At the North are Bread and Salt, allied by their substance to the Element of Earth. The Elements are placed upon the Altar according to the Winds.

This note about the Hebrew letter “Shin” only being implied and not explicitly expressed is a reference to the esoteric and Christian Qabalistic interpretation of the lost word or name, the Tetragrammaton being evolved into the Pentagrammaton or YHShVH, Yeheshuah. This is in fact the esoteric spelling of the name “Jesus”. But again being presented here in the Outer Order it is only implicitly expressed as the YHVH, or Jehovah. But the main point that I am making here is that a species of Eucharist or Holy Communion is being used as an integrated part of the Neophyte formula, clearly being in close affinity to the church practice of the traditional orthodox Christian communion.

But in the Outer Order it is referred to as the communion of the Body of Osiris, not of the Christ. Or rather as it is explained to the Outer Order initiates – the mystical repast of the Elements, of the Tetragrammaton. However, the Adept being fully aware of the interchanged nature of the Osirian and Christian symbolism, as expressed in the Adeptus Minor Grade, knows that it is an expression of the spiritual principle of the death and ressurection of the Son of Man – the formula of the dying God. Having been thus crucified himself or herself upon the Cross of Suffering he or she is able to take the fullest advantage of the implicit nature of the Eucharist; for the Adept it is a communion of the body of the Christos and a remembrance of the suffering upon the Cross.

This is again confirmed in the ritual commentary upon the Zelator Grade called The Complete Explanation of the 1=10 Grade of Zelator, written by S.L. MacGregor Mathers as an companion to the Rituals Z-1 and Z-3, where he explains thus:

Seing in this Grade only, the Sephira of Malkuth is shown, the emblems of the Rose, the Red Lamp, and the Bread and Salt, emblems of the sacrifice of Osiris Onophris, are not openly displayed, yet they are, as it were, hidden, and implied in the arms of the Red Cross which is now placed within the White Triangle of the Three Supernals, as though the Crucified one, not only brought down and manifested into the Outer Order this sacred sublime symbol, but Himself placed therein the Symbol of Self Sacrifice, showing that thus only can the Divine Triad of Light be brought into action in Matter.

Notice here again the reference to the “Crucified One”. I find this as a clear reference to the Christos, the very epitome of self-sacrifice and crucifixion. Some authors have even been bold to suggest that this also can be a reference towards the view (apparently being held popular in the 19th Century) of Osiris and Horus being “crucified”, i.e. sacrificed to be able to reach the status of godhead. This may of course be true. But again this only shows the syncretistic nature of the Golden Dawn tradition where, as I have explained above, the mythos of the Christ and that of Osiris (and Horus) was used interchanged and simultaneously toghether.

The Cross & Triangle according to the Zelator Grade

In the Stella Matutina, the later derivation of the original Hermetic Order of the Golden Dawn, this was more clearly or explicitly expressed even on a Outer Order level, clearly a sign of the Anglican clergy present in that Order. Thus in the later Stella Matutina version of the Neophyte Ritual the candidate is told that:

On the Altar is a White Triangle to be the Image of that Immortal Light, that Triune Light, which moved in Darkness and formed the World of Darkness and out of Darkness. […] The Red Cross above the White Triangle, is an Image of Him Who was unfolded in the Light.

This is in apparent contrast to the original line in the Hermetic Order of the Golden Dawn, which was continued with the Rosicrucian Order of Alpha et Omega, namely:

The White Triangle is the Symbol of the Divine Light and Creative Spirit Which formed the Universe in Darkness, and it therefore represents Light dawning in Darkness. The Red Calvary Cross which surmounts it symbolizes Life.

It is easy to interpret this poetic imagery of the godly person or “Him Who was unfolded in the Light”, in the former example, as a reference to Christ. But in my opinion not only the attribution to “Light” in the former example but also to “Life” in the latter may show forth a reference to the Christos, as he according to the Gospel of John is heard by his followers to be referring himself to the “Life”! Thus in John we may read these two lines (with my emphasis):

I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life. (John 8:12)

I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. (John 11:25-26)

It is easy to see the similarities between these two quotes from the Gospel of John. The Anglican members of the Stella Matutina clearly saw this. This last line from John also takes us to my second point of the Christian symbolism and mythos being implicitly expressed through the Osirian mythos. Let me quote this wonderful prayer cited in the “Ritual Z-1”:

For Osiris on-Nophris who is found perfect before the Gods, hath said: These are the Elements of my Body, Perfected through Suffering, Glorified through Trial. For the scent of the Dying Rose is as the repressed Sigh of my suffering: And the flame-red Fire as the Energy of mine Undaunted Will: And the Cup of Wine is the pouring out of the Blood of my Heart, Sacrificed unto Regeneration, unto the Newer Life: And the Bread and Salt are as the Foundations of my Body, Which I destroy in order that they may be renewed. For I am Osiris Triumphant, even Osiris on-Nophris, the Justified One: I am He who is clothed with the Body of Flesh, Yet in whom is the Spirit of the Great Gods: I am The Lord of Life, triumphant over Death. He who partaketh with me shall arise with me. I am the Manifestor in Matter of Those Whose Abode is the Invisible: I am purified: I stand upon the Universe: I am its Reconciler with the Eternal Gods: I am the Perfector of Matter: And without me, the Universe is not.

Let me further emphazise this line: “I am The Lord of Life, triumphant over Death. He who partaketh with me shall arise with me”. This in my opinion is a clear reference to the Christ and the above and latter quote from John. This again alludes to the often interchanged quality of Osiris and Christ within the Golden Dawn tradition.

However there are also astrological references to the Cross and Triangle symbolism, as expressed in the Adeptus Minor Paper called “Ritual O – Astronomical Tarot”. In this paper the Cross is related to a Zodiacal Sign and the Triangle to the three Decans of that Sign.

The Astronomical Cross & Triangle

Thus, the symbol the Golden Dawn in the Outer is twelve times repeated through the Zodiacal belt. But here again we may see a subtle reference to the Christian mythos as the Twelve Signs often are interpreted as representing the 12 apostles in Esoteric Christianity, while the Sun travelling across the belt is seen as the redeeming Christ or Tiphareth, or as it is put in the “Ritual O”:

The central Rising Sun will represent the hidden influence of Tiphareth in the centre of the Sphere…rising above the waters of Space (the ethereal expanse of the Sky called by the Egyptians “The Waters of Nu which are parents of the Gods,” The Shoreless Ocean of Space.)

But in the Golden Dawn initiation, the Cross surmounting the Triangle is preferably represented by a Calvary Cross of 6 Squares, as still more allied to Tiphareth.

This symbolism of the sun rising from the waters within the Triangle surmounted by the Cross clearly bears strong Rosicrucian connotations and is reminiscent of that famous line from the Fama Fraternitatis of 1614:

Howbeit we know after a time there will now be a general reformation, both of divine and humane things, according to our desire, and the expectation of others: for it is fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine light in the sky…

This brings us to the conclusion of my short little essay upon the Cross symbolism in the Golden Dawn; we mustn’t forget that the Golden Dawn is a Rosicrucian tradition and has its true origin there. As such it is innately of a “Christian” nature as Rosicrucianism originally and generally represented (and in my opinion still today does represent) a species of Esoteric Christianity, something which is evidenced throughout the early Rosicrucian manifestos and publications. Even that great forebearer of the Golden Dawn, the Gold- und Rosenkreutz Orden, was of an innately Christian nature and required a previous membership in typically Christian Masonic Rites, such as the Swedish System and the Scottish Rite.

Another British sucessor of the Gold- und Rosenkreutz, the Societas Rosicruciana in Anglia (S.R.I.A.), required a Christian Trinitarian faith. The S.R.I.A. had an direct influence upon the Golden Dawn, as can be seen in its Three Order structure and such offices as “Chief Adept”, and in some of the implements being used, etc. For a more thorough analysis of the Golden Dawn and S.R.I.A. connection, may I please refer the reader to the following essay. Furthermore the founding members of the Hermetic Order of the Golden Dawn, i.e. S.L. MacGregor Mathers, William Robert Woodman, and William Wynn Westcott, were all initiates of the S.R.I.A., Westcott eventually becoming its Supreme Magus (or highest ranking Chief).

The Golden Rose Cross

Granted, the Rosicrucian mythos is fully explicit only in the Second Order, or the R.R. et A.C. But it is on the other hand implicitly hinted at by the very name “Golden Dawn” which is a clear reference to the “Aurora” mentioned in the Fama. As well as the Christian mythos is implicitly hinted at in the Outer, so is the Rosicrucian symbolism of the Golden Dawn. But the entire Outer Order process is one long preparation for entering into the Esoteric Christian teachings of the Rosicrucian Order of the Red Rose and Golden Cross. Thus is the entire Outer Order steeped in both the Esoteric Christian and the Rosicrucian current of the R.R. et A.C., for how could it otherwise prepare the aspirant to his or her fullest potential?

In reference to the words “esoteric” in relation to Christianity, I here must stress the fact that Adepts in the Golden Dawn nurture a wholly esoteric view upon the mythos of Christ, which is closely allied in nature to the view as held by the old Gnostic Christianity, as for example promulgated by Valentinos of the 2nd Century. Here we are referring to a spiritual type of Christ, not the actual man Jesus (if there ever existed one). In the Golden Dawn tradition it is called the “Christ Force”, and is the birthright of humanity and belongs to each and everyone of us. This is the force that redeems us from inside, and to paraphrase Meister Eckehart is conceived by the Holy Spirit in the soul of man. Thus to become a Christ, or anoited King, is analogical to the Egyptian concept of becoming an Osirian. This is a man who has put the Shin in his Tetragrammaton, i.e. who has taken the Materia Prima of his body and transformed it into the pure Gold of Tiphareth. This is a man who only knows the Will of his “Father”. This is the one who has become a New Adam to restore the fallen Eden into its former state and become the future ruler of the World armed with an Iron Rod. This is the outcome of the Lurianic concept of Tikkun ha-Olam, the Restoration of the World (or Body).

So in conclusion the Golden Dawn in the Outer cannot be viewed upon as a truly separate or isolated existence towards the Rosicrucian Inner Order. That’s why the Adepts will see the Outer Order rituals in a completely different light as compared to the Outer Order member, who only sees explicit Egyptian and Hebrew references throughout the Grades and curriculum. Only will he or she see the implicit significance of the deeper meanings of the symbolism of the Outer Order when becoming an Adept.

That’s why S.L. MacGregor Mathers was able to change the name “Hermetic Order of the Golden Dawn” into the “Rosicrucian Order of Alpha et Omega” as he of course was fully aware of the strong Rosicrucian undercurrents already present within the Outer Order ceremonies, being their original author. Since the Reformation anno 1999 we in the current manifestation of the Rosicrucian Order of the Alpha et Omega has shown this in explicit terms by putting the Golden Rose upon the Red Cross surmounting the White Triagle, to show that we recognize the entire Golden Dawn as a manifestation of the Rosicrucian current. This emblem of the Golden Rose and Red Cross furthermore enhances the symbolism of Tiphareth implicit in the Red Calvary Cross, clearly stating that the Outer cannot exist without the Inner; the Outer is dependent upon the Inner and receives a holy dispensation therefrom for its very existance.

© Tomas Stacewicz

We fully acknowledge that the Outer Order Ceremonies of the Golden Dawn are but symbolical representations of operative principles contained in the Inner Order of the R.R. et A.C. In this they only can be implicit in their symbolism regarding the true nature of the Inner Order mysteries. But furthermore, as Lesser Mysteries they are charged or steeped with implicit references not only towards the Greater Mysteries of the Second Order but also towards the truly Great Mysteries belonging to the Third Order and of Hermetic Alchemy. Thus within such ceremonies as that of the Neophyte lays concealed hidden references to the Hermetic Inner Alchemy stemming from the old dynasties of Egypt. And again, becoming an Alchemical Master of the Third Order, the initiate will never again see any Outer Order ritual in the same light as he or she did as an Adept of the Second Order.

Thus the further one advances as a student in the System of Golden Dawn Magic and Rosicrucian Theurgy and Hermetic Alchemy, the more proper is one able to rightly evaluate the true significance of all the symbology as contained in the Outer Order Ceremonies of the Golden Dawn. But not until reaching that final pinnacle of the Ipsissimus Grade! But even though the Neophyte isn’t able to see all the richness of the Symbolism of his Grade, this fact alone cannot reduce the Neophyte formula into but an modern masonic style expression of Egyptian Religion and the Osirian cult, mixed with the ancient wisdom of the Hebrews. To paraphrase Jesus, only for the ardent student who is equipped with ears to hear and eyes to see will the full flowering of the Neophyte formula become apparent. For everyone else it will remain as a book sealed with seven seals.

S∴R∴

A Qabalistic interpretation of the Hermetic philosophy regarding man's soul

o

According to a quote provided by Yakov-Laib HaKohain of the Neo-Sabbatian movement “Donmeh West” Jacob Frank, the leader of the 18th Century Qabalistic messianic movement in eastern Europe (with strong connections to German Rosicrucian currents), had this to say regarding man’s soul:

The soul has a man's form and has been hidden in a Secret Place since the creation of the world, and there has not yet been a man with a soul in him. Even the Holy Fathers and Jacob, our Father that was greater than all of them, and all the great ones and holy ones, had no souls. For there is in every man and inner lack; and he does not feel his lack, and on account of this we wear ourselves out trying to reach the degree of Whole Man, for only the Whole Man will be fit for a soul to be in him.

Now, according to the Hermetic teachings of the old European tradition, as promulgated by the Rosicrucian Order of Alpha et Omega and its mouthpiece David Griffin, the true nature and processing of Hermetic Alchemy is according to the following:

1. The true Prima Materia or First Matter is the physical body and any other interpretation of the actual Opus Magnum other than as the transmutation of the matter of the physical body into Solar energy (Spirit) is mistaken. This transmutation of the physical body into pure Solar energy and the cultivation of the energetic body is accompanied by a radical transformation of consciousness. Thus, the transmutation of Lead into Gold in reality has nothing to do with “manufacturing” gold, but rather is an allegory for the aforementioned transmutation. This is also referred to as the cultivation of Soul, with the ultimate goal of giving birth to a “body of light” or “solar body”.
2. But man has not mere the physical body and the Solar body to consider but also several bodies or layers of being in between. The densest body closest to the physical is the “lunar body” and this one is actually the first to be made and prepared in the Great Work. But there also exists an intermediary body between the lunar and the solar, called the “mercurial body”.
3. As an Adept learns to project his or her consciousness into that solar body, he or she becomes more and more conscious of his or her immortal nature, even while still alive. At the conclusion of the Great Work, at the moment of death, the Adept separates his or her consciousness from their physical body and projects it into their ”solar body”, thus achieving liberation from further incarnation and becoming consciously immortal.
4. Thus, not everyone has a Soul! – At least not according to Hermetic Science! The secret, initiatic tradition within Hermeticism defines Soul in a very specific way. Our Soul is the sum total of our energetic bodies, grown from the soil of the matter of our physical bodies. This First Matter, or Prima Materia, is then transmuted into ever-purer forms of solar energy using the secret processing of Hermetic Inner Alchemy. Hermetic Magic can also effect this transmutation – albeit much more slowly. Since most people never know their energetic bodies, they remain without a Soul – or only with the Prima Materia with which to grow a Soul. Thus everyone has the potential to cultivate a Soul, but most people never bother. Thus they remain only with the seed of a potential Soul. There are however definite signs of Soul growth and energetic evolution. Actually, there are very clear signposts already beginning with the transmutation of lead into silver and the development and projection of the lunar (astral) body during the opening phase of the Opus Magnum.
5. Moreover, the true nature of Hermetic Inner Alchemical processing has to do with the “cooking” of the physical matter of the body, the Prima Materia, using the subtle fires of the body itself – including love and sexuality. In this way, the highest practices of Hermetic Alchemy also involve a uniquely Western form of sacred sexuality. As these techniques can be extremely dangerous for those whose energetic bodies have not been sufficiently and properly prepared in advance of their practice, they have remained the most hidden part of the Western Esoteric tradition, reserved only for initiates for millennia and still remain so until today.
6. Moreover, the true nature of the preparation, rectification and multiplication of the Philosopher’s Stone, as is described in the Book of Causes in the commentaries on the Emerald Tablet of Hermes, has to do with using the Stone to charge one’s subtle bodies with the forces of the Elements (in the case of rectification) and of the stars (Zodiac) in the case of multiplication. Moreover, this is accomplished in Hermetic Inner Alchemy by performing certain alchemical operations according to certain quite specific astrological cycles. Very little may be revealed to non-initiates about the true preparation of the Philosopher’s Stone, or regarding its rectification and multiplication.
7. This “Opus Magnum” or Great Work of completing human evolution into pure Solar energy is the true object and goal of all Hermetic spiritual practice. This may be completed in a single incarnation only using the secret processing of Hermetic Inner Alchemy, to which allegorical reference is made in the long descriptions of laboratory processes of certain classical alchemical texts.

Let us linger some more with the fourth point regarding Man’s soul according to the Alchemists. In the above quotation Jacob Frank is heard saying, “The soul has a man’s form”. This may in fact be a reference to a energetic or “subtle” body. Thus I believe there are certain similarities between the eastern schools (as expounded by theosophy and anthroposophy) and the western schools of Hemeticism and Qabalah, thus:

• The Qabalistic Nefesh (or animal soul) corresponds to the astral body of the eastern tradition or Lunar body of the Hermetic Alchemists.
• The Qabalistic Ruah (or rational soul) corresponds to the mental body of the eastern tradition or Mercurial body of the Hermetic Alchemists.
• The Qabalistic Neshamah (or divine soul) corresponds to the casual body of the eastern tradition or Solar body of the Hermetic Alchemists

Jacob Frank continues and says that the energetic body in question “has been hidden in a Secret Place since the creation of the world, and there has not yet been a man with a soul in him.” According to Yakov-Laib HaKohain (the modern heir and expounder of the Sabbatian mysteries) Frank is here referring to the Neshamah – the “hidden and Secret Place”.

Thus when hermeticists are referring to the notion that man lacks a Soul I believe that they actually mean we still haven’t developed our Solar body in a sufficient manner, and thus lack true immortality. We all have the potential to develop a Solar body, but in most of us it is still hidden in a “secret place”, i.e. beyond the reach of our conscious mind or manifest life – the World of Action.

In this I see that (Frankist) Qabalah and the Hermetic school confirms each other that in most men we have only the seed or potential of a soul, or the “foetus” of the Body of Light. In some of us we may find a more or less developed astral or Lunar body. But how many of us have a developed the Solar body? According to Frank none. Alchemy however teaches us that we actually may develop it, cultivate it through transmutation using the Stone of the Wise or Philosopher’s Stone. Only through energetic cultivation of our energetic bodies and the transmutation from Lead (corporeal body) into Gold (Solar body), using this Stone, we may reach that final goal of immortality and illumination.

Thus Jacob Frank ends his speech saying, “for only the Whole Man will be fit for a soul to be in him”. The “Whole Man” is the master or mistress who has transmuted him or herself into the body of Light and thus become Whole or Holy – a fountain of True Wisdom and Perfect Happiness, one who has found the Summum Bonum!

S∴R∴

Vad har hänt med den lutheranska reformationen av kristligheten?

o

En viktig komponent inom den tidigaste formen av den tyska Rosenkorsiska rörelsen var en strävan efter att reformera den kristna religionen eller stödja Martin Luthers reformation av kyrkan. Det finns vissa tecken eller försiktiga bevis på att Martin Luther antingen var en Rosenkorsare eller inspirerade den Rosenkorsiska rörelsen. Jag har skrivit om denna eventuella koppling annorstädes på denna blogg.

De två första Rosenkorsiska manifesten, Fama Fraternitatis och Confessio Fraternitatis, vilket gavs ut 1614 respektive 1615 och bör betraktas såsom en enhet (ty de ger tydliga hänvisningar till varandra), uttrycker ett ganska så tydligt stöd för en reformation av den kristna kyrkan. I Fama Fraternitatis, eller ”Brödraskapets Ryktbarhet”, står det sålunda följande att utläsa:

Vi vet dock att det enligt vår åstundan och andras förväntningar efter någon tid kommer en allmän reformation av både gudomliga och mänskliga ting.

Vidare ger man i Fama sitt stöd för det Tysk-Romerska Riket i följande ordalag:

Politiskt erkänner vi det romerska riket och Quartam Monarchiam som vårt kristna överhuvud.

Det Tysk-Romerska Riket kallades oftast endast för det ”Romerska Riket” eller ”Heliga Romerska Riket” och uttryckte en önskan av det tyska ledarskapet om att vara en direkt andlig kontinuitet av det ursprungliga Romerska Imperiet. Quartam Monarchiam är en referens till Daniels Bok i Gamla Testamentet och den tolkning Daniel där gör av Nebukadnessars dröm om de fyra världsrikena, där kyrkofäderna så småningom tolkade det ”fjärde riket” såsom betecknade för det ursprungliga Romerska Riket i Italien.

Sålunda är det nog korrekt att tolka referensen till ”det romerska riket och Quartam Monarchiam” som en bekräftelse på samma sak, ett erkännande av det Tysk-Romerska Riket och den Habsburgske Kejsaren som det egentliga ”kristna överhuvudet” till skillnad från påvens överhöghet. Och här skall man minnas att den lutheranska reformationen överförde den andliga och värdsliga makten över kyrkan från påven till den nationelle monarken, i det här fallet den Tysk-Romerske Kejsaren.

Denna referens till det ”Romerska Riket” och dess Kejsare är desto mera viktigt eftersom det habsburgska kejsardömet sedan religionsfreden i Augsberg år 1555 garanterade den lutheranska kyrkans fortbestånd. Detta stöd för Luthers reformation utgör dock endast en antydan som först förstås tydligare i ljuset av Confessio Fraternitatis, ty ”Brödraskapets Bekännelse” fördömer påvedömet i mycket tydligare och starkare ordalag och skräder inte med orden i sitt försvar för den protestantiska kyrkan:

Vi fördömer Östern och Västern (det vill säga Påven och Mahomet) såsom kättare gentemot vår Herre Jesus Kristus, och underkastar och skänker med vår goda vilja våra böner, hemligheter och stora skatter av guld till det högsta överhuvudet av det Romerska Riket.

Här ser vi återigen en tydlig referens till det Tysk-Romerska Riket och den Habsburgske Kejsaren vilket vi tidigare har sett hänvisar till garantin om den lutheranska kyrkans existens vid sidan av den katolska innanför de tysktalande områderna. Confessio fortsätter i dessa inte speciellt beslöjade ordalag:

Mången fromma människor har i lönndom och helt och hållet desperata kämpat mot Påvens tyrrani, vilket efteråt med stor, nitisk och särskild entusiasm i Tyskland blev kastad från sitt säte, och nertrampad, vars slutgiltiga fall har blivit fördröjt och sparats ända till vår tid, när han också med klor skall bliva klöst i bitar, och då det skall göras ett slut på hans åsneskri genom en ny röst.

Beviset för det ursprungliga Rosenkorsiska påvehatet i Tyskland kan inte göras mer tydligt än så. Samexistensen av de båda kristna kyrkorna i det Tysk-Romerska Riket höll dock inte särkilt länge, troligtvis tack vare den hätska polimiken som exemplifieras i texter som Confessio. Det 30-åriga kriget bröt ut snart efter manifestens utgivning vari vår egen Gustav II Adolf utmärkte sig såsom ”Lejonet från Norr”.

Det 30-åriga kriget måste räknas såsom det allra första ”världskriget”, även om det till stor del utspelade sig på tysk mark, ty så många europeiska nationer var inblandade i detta religionskrig. Och liksom med de flesta krig av denna dignitet tog de esoteriska strömningarna i de drabbade områderna mer underjordiska former. Uppenbart är också att allt detta utdragna och meningslösa krigande till slut gjorde många europeiska esoteriker och kristna sökare disillusionerade.

Det skulle ta ända till året 1710 innan de tyska Rosenkorsarna återigen visade sig i offentlighetens ljus genom Sigmund Richters skrift Bereitung des Philosophischen Steins der Brüderschaft aus dem Orden des Gülden-und Rosen-Creutzes eller ”Den Sanna och Fullständiga Förberedelsen av De Vises Sten genom Guld- och Rosenkors-Orden”, vilket skrevs under pseudonymen ”Sincerus Renatus”. Vad vi möter här är en Rosenkorsisk rörelse som tydligt har tonat ner sin anti-katolska propaganda. Sedan dess och i synnerhet när rörelsen reformerades av Hermann Fictuld år 1767 till Gold- und Rosenkreutz Orden, och igen 1777 under ”Phoebron”, eller Dr. Bernhard Joseph Schleiss von Löwenfeld, var både lutheraner och katoliker förenade inom en och samma organisation.

Trots att den katolska kyrkan alltid har fördömt esoteriska uttolkningar av Bibeln och uteslutit Rosenkorsare och Frimuare ur sin kyrka ända tills våra dagar, så har fientligeten långt ifrån varit ömsesidig. Detta var också ett faktum när den Rosenkorsiska rörelsen reformerades år 1888 både i England och i Frankrike, då Hermetic Order of the Golden Dawn respektive l'Ordre Kabbalistique de la Rose+Croix grundades. År 1890 bildade en av grundarna av den franska Orden, den nitiske katoliken Josephin Peladan, l'Ordre de la Rose+Croix Catholique et Esthétique du Temple et du Graal, eftersom han inte ansåg att den förra organisationen var tillräckligt katolskt till sin utformning.

Och trots att de berömda chiffermanuskripeten till Golden Dawn har ett kort avsnitt där det går att utläsa ”Undvik Romerska Katoliker men förbarma dig över dem” så hyste en av grundarna till Hermetic Order of the Golden Dawn, Samuel Liddell MacGregor Mathers, stor respekt för den Romerska-Katolska kyrkan. Så här skrev han om Golden Dawn och dess syn på den kristna kyrkan när han presenterade Orden inför offentlighetens ögon:

Och vi anser i synnerhet att den Romerska Katolska Kyrkan på ett resolut sätt i sina Ceremonier har bevarat den Gudomliga Visdomens Vördnadsvärda Symboler.

Han var uppenbarligen inte ensam om att hysa denna respekt för den katolska kyrkans ceremonier i Golden Dawn, ty en av dess mest kända personligheter Dion Fortune (Violeth Firth) beskriver i sin Psychic Self-Defense från 1930 hur de katolska ritualerna vida överstiger de protestantiska i effektivitet, och häri tar hon till klärvoajans som ett bevis för detta. Kort och gott anser hon och flera andra klärvoajanta medlemmar från denna tid att det är mera kraft och strömning i kyrkosalen när en ordinerad katolsk präst förättar nattvarden, och att ”det händer mera saker” på de inre planen under en katolsk mässa jämfört med den protestantiska.

Ett annat exempel där det existerar en katolsk och Rosenkorisk sammanblandning är i det franska alkemistiska sällskapet Frères Aînés de la Rose Croix (F.A.R+C), eller ”De Äldre Bröderna av Rosekorset”. Samtliga medlemmar i den ursprungliga gruppen på 1950-talet, vilket kallade sig Temple Initiatique Alchimique d'Ajunta, var katoliker. De utvecklade 1972 en Rosenkorisk form av Katolsk Kyrka kallad l`Eglise Universelle de la Nouvelle Alliance (E.U.N.A.), eller ”Den Nya Alliansens Universella Kyrka”. Jag har skrivit mer uttömande om F.A.R+C och E.U.N.A. i en tidigare essä här på min blogg.

Sålunda måste man konstatera att det i den moderna Rosenkorsiska rörelsen överhuvudtaget inte utgör någon konflikt i att hysa katolska medlemmar i sin skara, till skillnad från den tyska avdelningen av Rosenkors-Orden när de båda manifesten publicerades på 1600-talet. Tvärtom anser man idag det snarare ligga en stor fördel hos katolicismen. Det finns sålunda tydliga tecken på en beundran för den kraft som frammanas hos den katolske prästen och den rika symbolik och potential som anses finnas in den katolska mässan. Vid sidan av den protestantiske prästen anses den katolske prästen närmast vara en magiker i jämförelse. I synnerhet Jesuitordens präster, vilket ju är beryktade exorcister, och de katolska munkarna och nunnorna på grund av deras kontemplativa väg har emottagit en stor respekt bland medlemmarna av de esoteriska logerna.

Men man måste ändå fråga sig vari denna omsvängning från en ursprunglig hätsk fientlighet gentemot den katolska kyrkan till denna form av beundran har sin grund? Varför visar man så lite intresse för dagens lutheranska kyrka när de ursprungliga Rosenkorsiska manifesten så tydligt försvarar Martin Luthers reformation?

Jag har redan nämnt att de tyska Rosenkorsarna relativt tidigt började omvärdera den katolska kyrkan, åtminstone under tidigt 1700-tal. Detta hade troligtvis inte så mycket med katolska kyrkan per se att göra, ty den hade inte ändrat sig något nämnvärt på 200 år sedan reformationen. Snarare verkar det vara uttrycket för en insikt om vilka negativa konsekvenser som reformationen ändå till slut fick för den kristna fromheten, traditionen och bildningen. Istället för att bli en andlig eller teologisk förnyelse av kyrkan och en frigörelse av denna från påvens envälde ställde reformationen den ekonomiska och politiska betydelsen i förgrunden – att lägga kyrkan under kronans kontroll och att konfiskera dess rikedomar därmed. En envåldshärskare byttes helt sonika ut mot en annan.

För att ta Sverige som ett exempel. När Gustav Wasa genomförde reformationen och ställde den kristna kyrkan under sin egen makt så stängdes samtliga kloster igen i vårt land. Och samtidigt med detta stängdes alla viktiga akademiska läroanstalter ty dessa drevs i de flesta fall av katolska präster och munkar. Över en natt kastades Sverige in i en kunskapsmässigt medeltid och förvandlades till ett vetenskapligt u-land. För att kunna erhålla en högre utbildning var de flesta svenska lärda tvungna att resa utomlands och till katolska länder, såsom Italien och Frankrike, för att kunna ta del av den senaste kunskapen om vetenskapens landvinningar, ty där fanns de akademiska institutionerna.

Detta var också motivet som låg bakom den siste Wasens abdikation och konvertering till katolicismen, Drottning Kristina dotter till Gustav II Adolf. Hon var en kvinna med en stor aptit på kunskap, en törst som inte kunde mättas i hennes eget hemland. År 1656 flyttade hon därför till Rom, två år efter abdikationen, för att förkovra sig i den katolska världens vetenskap och hålla furstliga hov med allehanda lärda män. Många av dessa lärda var hermetiker och alkemister.

Drottning Kristina

Enligt Susanna Åkerman var det bland annat Kristinas intresse för hermetisk alkemi och kabbalistisk magi, samt platonsk och pytagoreansk mystik som ledde henne fram till beslutet att flytta från Sverige och konvertera till katolicismen. När hon väl flyttade till Rom studerade och praktiserade Kristina med största sannolikhet alkemi. I hennes bibliotek fanns det en stor samling med alkemistiska verk av så framstående alkemister som Geber, Raymond Lull, Albertus Magnus, Thomas av Aquino och Paracelsus, bl.a. det klassiska verket Rosarium Philosophorum, Trithemius’ Steganographia, John Dees Monas Hieroglyphica, grimoiren Picatrix och en latinsk version av den kabbalistiska boken Sefer-ha-Raziel.

Åkerman lägger dessutom fram ganska övertygande bevis för att Kristina drog allehanda italienska Rosenkorsare till sitt hov, katoliker som förutom att syssla med alkemi även hängav sig åt lyrik, och dessutom förekom den tyska Rosenkorsiska nya vågen representerat av Sigmund Richters grupp. En av dessa var Markisen Massimiliano Palombara, en av de mer ryktbara alkemisterna som bl.a. skrev verket La Bugia som också återfanns i Kristinas bibliotek.

Porta Magica i Rom

År 1680 restes en symbolisk portal kallad Porta Magica i Piazza Vittorio Emanuele i Rom, som då utgjorde en del av en trädgård som tillhörde Palombara. Detta monument är krönt med ett emblem från Rosenkorsaren Henricus Madathanus’ alkemistiska verk Aureum Seculum Redivivum från 1621 och är i övrigt fyllt med olika alkemistiska symboler hämtade från Johannes de Monte-Snyders Commentatio de Pharmaco Catholico från 1666, och innehåller olika latinska strofer som beskriver det alkemistiska verket. Enligt Åkerman säger legenden att denna portal restes som en minnesten för att hedra en påstådd lyckad alkemistisk transmutation som utfördes hemma hos Kristina. Jag har tidigare skrivit om Porta Magica här på min blogg.

Enligt Åkerman umgicks eller korresponderade Kristina med flera praktiserande alkemister, bl.a. Giuseppe Francesco Borri, Johan Rudolf Glauber och Pietro Antonio Bandiera, samt en yngre kvinna som kallade sig för Sibylla. Det är uppenbart att Kristina aldrig gav upp sina studier av sökandet efter De Vises Sten, ty vid hennes dödsbädd 1689 fann man ett brev från Samuel Forberger som avhandlade den universella medicinen, ett alkahest. För mer information angående katoliken Kristinas vurm för alkemistiska och Rosenkorsiska studier hänvisas läsaren till Susanna Åkermans utmärkta essä Christina of Sweden (1626-1689), the Porta Magica and the Italian poets of the Golden and Rosy Cross.

Exemplet med den abdikernade drottningen Kristina beskriver väl hur katolicismen och Rosenkorstraditionen beblandade sig redan i mitten och slutet av 1600-talet. Sålunda måste man konkludera att Rosenkorstraditionen till sin intrinsikala natur sedan dess inte har varit fientligt inställd till den romersk-katolska kyrkan, efter att en ny generation av Rosenkorsare såg sitt ljus i Italien vilket i sin tur inspirerade en ännu senare generation av tyska Rosenkorsare i Gold- und Rosenkreutz Orden.

Mycket tyder på att den tyska organisationen Gold- und Rosenkreutz hade en föregångare i den italienska organsiationen Fratres Roseae et Aureae Crucis, som enligt Åkerman bildades i Neapel år 1678 och låg bakom den beryktade ”alkemistiska kokboken” Thesaurus Thesaurorum, och att Kristina kan ha varit en viktig nyckelfigur eller hennes hov utgjort det nav kring vilket denna grupp kunde tänkas verka under 1600-talets andra hälft. Jag tror dock att Fratres Roseae et Aureae Crucis har ett ännu äldre ursprung än så ty Jean-Pascal Ruggiu hävdar i sin essä Rosicrucian alchemy and the Golden Dawn att en fransk loge redan existerade år 1624. Mycket tyder dock på att detta brödraskap är ännu äldre än så, och kanske t.o.m. är relaterat till det urprungliga brödraskapet beskrivet i Fama et Confessio Fraternitatis ad Rosae Crucis.

Susanna Åkerman hävdar att det existerar en mycket tidigare utgåva av Fama Fraternitatis utgiven i Frankfurt-am-Main än den som gavs ut på tyska i Cassel år 1614. Boken Thesaurus Thesaurorum själv hävdar ett ursprung från år 1580. Kanske finns det korn av sanning i myten som beskrivs i Fama Fraternitatis om att Rosenkors-Orden t.o.m. föregår Luthers reformation och sålunda att där finns katolska rötter även i den tidigaste formen av Orden. Vi får inte glömma bort att huvudpersonen i Fama, Fader C.R.C. (Christian Rosenkreutz), och hans tidigaste Ordensbröder var katolska munkar. Det verkar dock som att Rosenkorsbröderna i Tyskland med tiden, i kölvattnet på religionsstriderna i det Romersk-Tyska Riket, utvecklade en stark fientlighet till påvedömet. Kanske var denna anti-katolska postion en lokal historia begränsat till de tysktalande länderna?

Anledningen till att Rosenkorstraditionen återigen fann sitt centrum i Rom och Neapel under 1600-talets andra hälft var att många med Kristina i Europa på 1600-talet kom att associera vetenskap och lärdom med den katolska världen och dess motsats med den protestantiska, och den senare endast började komma i kapp under 1700-talet i kölvattnet av upplysningstiden. Men när man nu med dagens ögon försöker göra en jämförelse mellan den protestantiska kyrkan och rörelsen å ena sidan med den katolska å den andra så blir man frapperad över att den kristna mystiken helt verkar lysa med sin frånvaro i den förra medan den fortfarande utgör ett viktigt och högst levande inslag inom katolicismen. Jag skulle vilja våga påstå att mystiken t.o.m. utgör en viktig motor eller själ inom den katolska kyrkan.

Av samma anledning upplever jag den protestantiska kyrkan, som Svenska Kyrkan, såsom själslös och totalt oinspirerande. För att kunna finna en uns av liv och mirakel inom den lutheranska kristendomen så måste vi leta bland den frikyrkliga rörelsen såsom pingstkyrkan vilket ofta närmar sig den religiösa extansen i sin böneform. Men då tangerar vi samtidigt också fundamentalism och religiös trångsynthet, tankestrukturer vilket vi såsom esoteriker och mystiker definitivt måste undvika som vi gör med pesten.

Det är synd att den lutheranska reformationen med tiden kastade ut barnet med badvattnet, dvs. mystiken ur sin teologi, ty Martin Luther själv hade en sida som också drogs till mystiken samtidigt som han även kritiserade munkarnas kontemplativa liv. Denna ambivalens är inte så ovanlig, tror jag, bland de kristna som är starka i tron och passionerade i sin dyrkan av Gud och Kristus. Inte sällan uppträder ett mystikt tillstånd i djup bön samtidigt som man i sin dogmatism inte vill släppa sin tilltro till det skrivna ordet.

Vad den lutheranska reformationen sålunda tyvärr har tagit för stor fasta på är det skrivna ordet i Bibeln. Därav de mer bibeltrogna avarterna inom protestantismen vilket utesluter religiösa upplevelser baserade på personliga Gudserfarenheter. Personligen har jag har den fasta övertygelsen att Sanningen inte kan fångas i en bok, inte ens i en sådan säregen och högstående bok som Bibeln. Vad en helig bok dock kan och bör göra – och detta är Bibeln mycket bra på – är att genom sin prosa inspirera den religiöse och försätta honom eller henne i ett själsligt tillstånd, genom sina associationsbildningar, som på sikt måhända kan leda till en mystik upplevelse. Men det är den mystika upplevelsen, Gnosis, som är den verkliga Sanningen inte det egentliga ordet i någon av Bibelns böcker.

Det jag tycker är oerhört trist med vad som till slut blev av den Lutheranska reformationen är att den på sikt tog död på den mystika kistna upplevelsen, eller snarare dess legimitet. Och detta har allvarligt utarmat den protestantiska kyrkan. Martin Luther var som sagt ambivalent till mystik och det är uppenbart att Luthers efterföljare tog mer fasta vid hans kritik av mystiken. Inom katolicismen å andra sidan är mystiken desto mer levande och accepterad. Jag rekommenderar läsaren att gå in i en katolsk bokhandel så att denne själv får se skillnaden gentemot hur upplevelsen är att gå in i en vanlig svensk bibelaffär. Skillnaden är slående!

Den kristna mystiken är i synnerhet bevarad i kontemplativa ordenssällskap såsom Karmelitorden, Franciskanerorden, Benediktinorden och Trappistorden. Med sådana kristna storheter som Mäster Eckehart, Teresa av Avila och Johannes av Korset, och det anonyma och klassiska verket Icke-vetandets Moln, kan den kristna traditionen av djupmeditation väl jämföras med österländska tekniker såsom yoga, transcendental meditation och zazen (zen-meditation), dvs. en mer passiv form av den mystika meditationen. Personligen anser jag i synnerhet karmeliterna vara intressanta, med sina storheter i Teresa av Avila och Johannes av Korset. Den senare är mest känd för att ha myntat det viktiga begreppet ”själens dunkla natt” och att ha skrivit en bok i ämnet som är essentiell manual för alla esoteriskt lagda personer, mystiker såsom ockultister.

Men även Jesuitorden är ryktbar för sina andliga övningar som gavs av ordens grundare Ignatius av Loyola i boken Exercitia spiritualia. Under handledning av en erfaren Jesuitbroder, den s.k. exercitiemästaren, skall Jesuiten under fyra veckor med hjälp av Ignatius guidade visualiserande meditationsövningar i tystnad och ensamhet fatta ett existentiellt beslut inför Gud. Ignatius andliga övningar har populariserats av den moderna ockulta rörelsen och inspirerat författare såsom Dolores Ashcroft-Nowicki i utvecklandet av de s.k. visualiserade ”stigvandringarna” längs den kabbalistiska glyfen Livets Träd, förevisat i hennes The Shining Paths. Även Franciskanerna praktiserar en liknande form av andliga övningar i det som de kallar för ”franciskansk bön”, vilket går genom de tre faserna meditativ bön, enfaldens bön och kontemplativ bön – från det konkreta aktiva formandet av visualiseringar till den stilla bönen av mystisk förening med Gud.

Denna formen av mystik har i stort sett helt lyst med sin frånvaro inom den protestantiska kyrkorörelsen. Länge var man såsom svensk kristen tvungen att söka efter en esoterisk uttolkning av de kristna evangelierna genom Svenska Frimurare Orden, som i sina högre grader introducerar kristna inslag där prästerskapet får en allt viktigare del i invigningsceremonierna. Men vi pratar fortfarande inte om den renodlade mystiken av kontemplativ art som praktiseras av munkar och nunnor. Anledningen till denna frånvaro och brist på mystik inom den lutheranska världen kan troligtvis förklaras genom avskaffandet av klosterväsendet. Stängadet av klostren och konfiskering av katolska kyrkans tillgångar ser jag dessutom som ett tydligt tecken på att den främsta drivkraften inom reformationen tyvärr inte var av andlig art utan av politisk och materialistisk, även om det förvisso fanns en strävan efter en teologisk förnyelse hos Martin Luther själv.

Endast inom den engelska ”anglikanska” kyrkan har man bevarat klostersystemet. Den har exempelvis en egen Benediktinorden. Den engelska reformationen är unik i det att den samtidigt som den har frigjort sig från påvedömets överhöghet och underkastat sig det engelska kungahuset har bevarat stora delar av den katolska liturgin och sakramenten, även om man betonar dopet och nattvarden som i andra lutheranska kyrkor. Men i den övriga lutheranska världen saknas detta sakrala inslag helt tills för något decennium sedan då man började introducera den s.k. ”taizémässan”, vilket tack och lov har blivit ganska populärt i Svenska Kyrkan.

Taizémässan har sitt ursprung i den eukumenska kommuniteten i Taizé, Frankrike. Den utgörs av en klosterliknande gemanskap med både katoliker och protestanter. Dess mässor är enkla och avskalade, där stor vikt läggs vid meditativa sånger, tystnad och textläsning. Generellt sett är en klassisk Taizémässa i avsaknad av en predikan. Uppenbart är man ganska inspirerad av den katolska traditionen av kontemplation. Men man kan förutom detta idag se andra former av ett närmande från den lutheranska sidan mot katolicismen, även inom frikyrkliga rörelser såsom Livets Ord. Jag har träffat djupt troende kristna och medlemmar av Svenska Kyrkan som har uttryckt beundran över det katolska munkväsendet och teologer såsom trappisten Thomas Merton. Detta ser jag som ett tecken på den grundläggande bristen inom den lutheranska världen på en genuin mystik.

Slutsatsen som jag måste göra är att Matrin Luthers reformation med tiden blev en stor besvikelse för Rosenkorsarna, som så småningom vände sina blickar tillbaka till katolicismen bara ett halvt decennium efter att de första Rosenkorsiska manifesten hade givits ut. Tvärtemot det förväntade blev de protestantiska predikanterna betydligt mer svavelosande och fördömande jämfört med sina katolska bröder. Och det blev med tiden bara värre när i sin tur den lutheranska kyrkan splittrades och frikyrkligheten skapades, fortfarande baserad på den lutheranska läran eller snarare frikyrklighetens uppfattning om den rena lutheranska teologin. Men ingenstans är väl den religiösa toleransen mindre och konformismen större än inom exempelvis pingströrelsen eller andra motsvarande frikyrkliga rörelser såsom hos Smyrnakyrkan eller Jehovas Vittnen.

Å andra sidor talar man ofta i tungor och utför helbrägdagörelser i dessa sammanslutningar, samtidigt som man förkastar allt annat än bokstavlig bibeltro. Såsom esoterisk kristen får jag tyvärr inte ihop dessa mosägelsefulla bilder. Upplevelser av sådan ”mystik” karaktär som ett väckelsemöte kan föra med sig, med allt vad det innebär i tungomål och mirakel, borde försätta själen i ett öppnare tillstånd för den Helige Ande.

Vi får dock inte bortse från att vissa frikyrkliga rörelser inom den protestantiska världen också har fört med sig något mycket positivt och försökt att kompensera för bristen på kontemplation och mystik inom denna och fjärma sig från bokstavstro. Det tydligaste exemplet är pietisterna, som i Tyskland under andra hälften av 1600-talet tog i synnerhet hermetiska och alkemistiska former och bl.a. enligt historikern Christopher McIntosh utgjorde en viktig grogrund för bildandet av den tyska Rosenkorsiska rörelsen i Sigmund Richters Gold- und Rosenkreutz-tappning. McIntosh hävdar i sin The Rose Cross and the age of reason t.o.m. att Sigmund Richter själv med största sannolikhet var pietist.

Ett pietistiskt väckelsemöte i Norge på 1700-talet

Pietismen utgjorde en reformation av den luthranska reformationen, med bl.a. Jakob Böhme som en stor huvudinspiratör. Den spred sig även till Sverige och Norge bl.a. genom hemvändande karoliner, även om den inte levde ett särskilt fredat liv vid sidan av den lutheranska otrodoxin varken i vårt land eller i Tyskland. Så man kan påstå att Gold- und Rosenkreutz hade sitt ursprung i en motreaktion gentemot den Lutheranska kyrkan, utan att för den skull hysa en önskan om en återgång till påvelig kontroll av denna. Pietismen stog sålunda för en andlig inre reformation eller förnyelse av kyrkan i motsats till den politiska och ekonomiska som reformationen hitintills i praktiken hade fått representera.

Pietismen gav så småningom upphov till den tyska romantiken och Johann Wolfgang von Göthe var en av de viktiga tyska kulturpersonligheterna som växte upp i en pietistisk miljö och enligt Rudolf Steiner var en rosenkorsbroder. MacIntosh hävdar att Göthe åtminstone måste ha varit inspirerad av Rosenkorsarnas skrifter.

Sålunda måste jag dra den slutsatsen att den andra generationen av tyska Rosenkorsare under 1700-talet utgjorde en motkraft mot både den katolska såväl som den lutheranska ortodoxin och sökte ta rollen som en förnyare av reformationen i en strävan att föra den tillbaka i sin ursprungliga fåra. Sålunda kan man se på den moderna Rosenkorstraditionen inte som fientlig till utan som en rörelse som strävar efter en fullbordan av reformationen. Därför är budskapet i Fama Fraternitatis ad Rosae Crucis fortfarande lika aktuellt idag som manifestet var när det gavs ut för snart 400 år sedan.

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