Fama Fraternitatis - 1614

Wiewohl wir nun wohl wissen, daß es umb ein ziemliches noch nicht an dem, da wieder unserm Verlangen oder auch anderer Hoffnung mit allgemeiner Reformation divini et humani, solle genug geschehen, ist es doch nicht unbillich, daß, ehe die Sonne auffgehet, sie zuvor ein HELL oder dunkel liecht in den Himmel bringt und unter dessen etliche wenige, die sich werden angeben, zusammen tretten, unsere Fraternitet mit der Zahl und Ansehen des gewünschten und von Fr.R.C. fürgeschriebenen Philosophischen Canons, einen glücklichen Anfang machen oder ja in unserer Schätz (die uns nimmermehr aufgehen können) mit uns in Demut und Liebe genießen die Mühsamkeit dieser Welt überzuckern und in den Wunderwerken Gottes nicht also blind umbgehen.

Vi vet dock att det enligt vår åstundan och andras förväntningar efter någon tid kommer en allmän reformation av både gudomliga och mänskliga ting. Ty innan solen går upp, upplyses himlen av
MORGONRODNADENS ljus. I väntan på denna reformation församlas några få som med sitt antal skall utöka vårt brödraskap, höja dess anseende och stärka dess förhoppningar och ge de av Fr.R.C. föreskrivna Filosofiska Canons en lycklig begynnelse. I all ödmjukhet och kärlek skall dessa nytillkomna tillsammans med oss dela våra skatter, som aldrig skall förgås, och så lindra denna världens möda och inte längre vandra ovetande om kunskapen om Guds underbara verk.

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; and so in the mean time some few, which shall give their names, may joyn together, thereby to increase the number and respect of our Fraternity, and make a happy and wished for beginning of our Philosophical Canons, prescribed to us by our brother R.C. and be partakers with us of our treasures (which never can fail or be wasted) in all humility, and love to be eased of this worlds labor, and not walk so blindly in the knowledge of the wonderful works of God.

Definition

Det brittiska ordenssällskapet Hermetic Order of the Golden Dawn och den tyska Frimurarlogen L'Aurore Naissante, vilket grundades i London 1888 respektive Frankfurt-am-Main 1807, delade på samma hebreiska namn Chevrah Zerach Bequr Aur, förevisat i gyllene gult vid bloggens huvud, vilket ordagrannt kan översättas till “Stigande Gryningsljusets Sällskap”. Denna tyska Rosenkorsiska Frimurarloge i Frankfurt, vilket måste anses vara det ursprungliga modertemplet till GOLDEN DAWN, kallade sig på tyska även Loge sur Aufgehenden Morgenröthe, vilket kan översättas till “Gryende Morgonrodnadens Loge”. Detta skiljer sig åt från den engelska seden att översätta orden Bequr Aur till “Golden Dawn” eller “Gyllene Gryningen”. Med anledning av Rosenkorstraditionens tyska ursprung är en mer korrekt översättning av Bequr Aur, genom franskans L'Aurore Naissante och tyskans Aufgehenden Morgenröthe, inget annat än GRYENDE MORGONRODNADEN. Denna hänvisning till ett stigande gryningsljus, morgonrodnad eller aurora är en klar hänvisning till den allmäna reformationen omnämnt i det ovan citerade stycket från Fama Fraternitatis. Denna blogg har dock valt att behålla den försvenskade anglo-saxiska termen GYLLENE GRYNINGEN för att denna, invand som den är, lättare associeras med den Rosenkorsiska tradition som här ämnas att framställas.

Licht, Leben, Liebe

fredag 28 maj 2010

What is the real purpose of the R.R. et A.C.?

o

Readers of this blog should be aware by now of my position regarding the projected future of the Golden Dawn, which in my opinion should have an alchemical theme to balance the prevalent magical contents of its first and second Orders. To be able to do this I propose the use of already existent and traditional formulae of alchemy outside of the standard G∴D∴ box. I refer any new reader to my essay Alchemy and the Golden Dawn for more information.

Now, an issue has been raised lately against the use of “foreign” traditions into the Golden Dawn. Instead of this these who oppose a blending of older Hermetic and Rosicrucian traditions with that of the Golden Dawn assume that the Inner Order of the Golden Dawn or the Ordo Rosae Rubeae et Aureae Crucis (R.R. et A.C.), and its Grades of Adepti, is supposed to primarily be an in depth analysis and extrapolation of the Outer Order, its Rituals and diagrams, etc., as contained there.

Reading some adherents who oppose this inclusion of other Hermetic and Rosicrucian existing alchemical formulae I interpret them as laying to much emphasis upon a intellectual analysis of these subjects to compensate for the lack of magical formulae beyond the sub-grade of Theoricus Adeptus Minor, as presented in the original work of S.L. MacGregor Mathers and W.W. Westcott. Their form of “alchemy” amounts to nothing more than speculations (although interesting in their own right) regarding the Tarot Keys and its relation to alchemical processes and stages, etc.

However I want to make it clear that I do share the opinion that the Outer Order rituals have a great potential to be used in personal work, in the same venture as the Ritual ‘Z-2’ as drawn up by Mathers. Thus I have no problem at all with the notion that the Adeptus Minor should study the Outer Order in detail, and use these formulae of the Outer Order Grades for his or her personal development in Theurgy, in the same venue as with the Z document and the 0°=0°. On the contrary it is my opinion that the Outer Order Rituals should be analyzed in the sub-grades of the R.R. et A.C.

Those of you who have followed my blog for a longer time will also recognize that I have suggested the alignment of the sub-grades of the Adeptus Minor 5°=6° to the study of the Outer Order Grades, i.e. to study the Neophyte Ritual and its practical application as a Neophyte Adeptus Minor (N.A.M.), the Zelator Ritual and its application as a Zelator Adeptus Minor (Z.A.M.), likewise the Theoricus Ritual as a Theoricus Adeptus Minor (Th.A.M.), etc. Would I be hostile to this kind of study if I had suggested this arrangement? No, of course not.

But that being said, I ask if this is all that is to the R.R. et A.C.? Is it even the most important aspect of the work of the Adepti? Is it primarily supposed to be an intellectual and speculative mind game (i.e. anal-ysis of Outer Order Rituals and attached diagrams), or is it supposed to be an operative Order providing transformative formulae of Theurgy and Alchemy?

Thus what I’m against is the emphasis laid upon Outer Order analysis suggested by some modern developers. There is lot of important work to be done by the Adept which doesn’t involve the Outer Order at all, but introduces different and even more potent formulae of Magic and Alchemy. The Golden Dawn should be placed in a wider context, especially on the Inner Order level, which interlinks with other sub-traditions of the Hermetic and Rosicrucian current.

Thus I represent a current that sees a great benefit in the use of traditional techniques, which has been widely in use by different Orders older than that of the Golden Dawn. Why should it be regarded as “foreign”, just because it originally didn’t use the label “Golden Dawn”? Why create something new and potentially speculative where there is such a wealth of Hermetic tradition already existing in Europe, which has been used since many centuries? The problem doesn’t lie in that there is a lack of a Rosicrucian tradition (that needs to be invented and developed), but on the contrary, that there is so much already existing which has a very high potency, but that lies there unused and collecting dust.

18th Century Europe was ripe with esoteric formulae taught through lodges or circles, based upon Hermeticism, the Holy Qabalah, Rosicrucianism and Martinism. Lots of it went dormant in the early 19th Century but in its latter part some was revived and further developed, or resurfaced, such as through the Golden Dawn and the R.R. et A.C., and the traditions revolving around and evolving from Papus in France. Some was preserved through the rites of Misraim and the Rose-Croix d'Orient but in most cases vehicles became diluted or corrupted.

Although one must remember that the emphasis in the 18th Century were on Alchemy, both External and Internal. Today lots of documents are collecting dust in private collections, and in public, semi-public and freemasonic libraries. I my opinion modern research should focus upon that rich but “lost” tradition.

Thus I ask you: Why re-invent the wheel when it already has been invented and just waits to be re-discovered?

Some Organizations has the benefit of being guided by guardians who sits on the true Keys to this tradition. Most however don’t. But that doesn’t mean that there is nothing to do, and only try to compensate with new developments without any guidance but the foundation already laid out in the old and published material.

Now, I’m not at all against new developments, but I’m seriously concerned if that is what it all amounts to. Speculations regarding the possible relation between the 22 Tarot Trumps and the stages of alchemy, or the 22 plates of the Splendor Solis, is nice, at least to stimulate the intellect. But it won’t get you very far in applying actual alchemical formulae. But an even greater danger in all of this lies in the inevitable influences received from modern conceptions of science or worse, the “New Age” market.

Well, I myself like to be influenced by psychoanalysis in my interpretation of the Qabalistic and Theurgical tradition. But this doesn’t necessarily mean that I have lost the traditional perspective. It’s more that I see patterns of similarities and like to broaden the perspective. At least that is my ambition, and I hope that I don’t get lost to easily in the seductive constructs of the modern mind. Thus, new developments should complement, not compensate the lack of, tradition.

But I do understand where this suggestion of analysis of Outer Order Ritual comes from. It is true that S.L. MacGregor Mathers extrapolated the 1°=10° Grade Ceremony in the Theoricus Adeptus Minor sub-grade. Thus he introduced the Th.A.M. to study of the Fylfot Cross, the Table of Shewbread and the Seven Branched Candlestick, as well as the diagram of the Flaming Sword of the Kerubim.

So it is logical to continue with this in the development of the higher sub-grades. However, even in Mathers’ system that was not the only task expected of the Th.A.M., nor was it the most important as it seems. This may be easily inferred from a study of the ‘List of Studies appointed for the Grade of Practicus Adeptus Minor’ (as published by Ellic Howe in The Magicians of the Golden Dawn).

Out of a list of 15 points only 4 concerns the actual 1°=10° ritual. The other points concern completely different formulae of Theurgy which takes off from the Zelator Adeptus Minor study, such as the Ring and Disc, development of clairaudience, further Telesmatic work, an elaborate system of prayer with the use of Egyptian God-Forms, Geomancy, Enochian Chess, etc.

So for me it is obvious that there should be room left for completely different formulae of Magic and Alchemy not having anything to do with the Outer Order Rituals, and it is here (as it was in the original Z.A.M. and Th.A.M. curriculum) where the emphasis should be. And here it becomes quite problematic, as it definitely needs much more creative effort and knowledge of the ancient traditions on behalf of the Chiefs, to create challenging instructions. I suspect this is why there is such emphasis laid on the intellectual analysis of the Outer Order in some schools in the first place.

What I do have a problem with, in this instance, is the notion that the use of alchemical formulae and processes, originally used in other and older venues than that of the G∴D∴ has no place there. What these people miss is the fact that the highest formulae of alchemy is and has always been independent of any outer freemasonic style “Rites” or particular traditions such as the Golden Dawn.

All of the true outer vehicles of the Hermetic and Rosicrucian Tradition are but preparatory schools to prepare the initiate to this true Ageless Wisdom contained in what we call the “Third Order” in our Tradition, but other modern authors has referred to as “The Great White Brotherhood”, but we in the Hermetic Order of the Golden Dawn/Alpha et Omega nowadays simply refer to as the “Alchemical Masters”.

Thus the ancient form of Hermetic Alchemy is the core-source behind all other more modern and legitimate Rites in the Rosicrucian tradition, such as Egyptian Freemasonry (or the “Misraim Rite”). Its Arcana Arcanorum or “Secret of Secrets” of Internal Alchemy was never extrapolated from the actual Rite of Egyptian Freemasonry. It was the other way around; the True Keys to unravel the Alchemical Process was placed in this repository, around which was to be created the Rite of Egyptian Freemasonry as inspired by this “Secret of Secrets”.

The same must be said regarding the Golden Dawn tradition as presented in the Cypher Mss. Its knowledge of Hermetic Inner Alchemy never was nor could ever become extrapolated from the actual Outer Order. Thus it is the other way around; from Hermetic Alchemy was developed the Golden Dawn in the Outer and over all its symbolism is placed the True Keys to unravel the Alchemical Process.

The initiate is prepared subconsciously and energetically in the Outer Order and its hidden alchemical symbology, to receive the advanced alchemical teaching later in his studies. But the initiate needs the true Keys to see their actual meaning. On the other hand, his due preparation makes it easier for him to grasp the alchemical doctrine intuitively after reception of the Keys. But it is extremely difficult, if not impossible, to fully understand the alchemical implications of the symbology of the G∴D∴ in the Outer, from the operative angle, without this missing Key.

This may also be said of external Alchemy. You normally won’t understand the actual process of Internal Alchemy just by mere performance of the outer processes. For this you need the Keys as given by an Alchemical Master. But on the other hand you will easily grasp the Internal Process after long work with the outer, when you eventually are given these Keys from the hand of the Master.

So, unfortunately, there is no other way than a dead end to be found if one tries to extrapolate advanced alchemical formulae from the Outer Order without the possession of the Keys to unlock Hermetic Alchemy, as the entire Golden Dawn tradition depends from it. Mathers obviously possessed some of these, as may be judged from the Th.A.M. material that he created to explain the diagram of the Flaming Sword of the Kerubim.

This is also a position often held in alchemical circles that it is only few practitioners of the Royal Art who, by the Grace of God, unravel the code as contained in the ancient texts, without the aid of an true initiate of Hermetic Alchemy. The same may be said regarding the creation of a curriculum of the R.R. et A.C. I truly hope, for the sake of the students if not the teachers, that the latter has received this Divine Grace in their work.

Another point. There is often in the Golden Dawn held the opinion that there exists a natural connection between effectiveness and complexity put into a formula. Thus the Golden Dawn often created very complex ceremonial containing several parts extrapolated from the Neophyte Ritual, as suggested in Ritual ‘Z-2’.

Now it is imperative that the Adept must prepare himself duly before starting with the powerful processes of Internal Alchemy. But there are more powerful (and simpler) processes to be learned while in the Inner Order compared to the suggested analysis and implementation of Outer Order Rituals.

However, one formula doesn’t contradict or make unnecessary the other. Personally I like the idea of using a ritual based upon the 1°=10° to make a Geomantic divination, or even alchemical operation. I just recently read John Michael Greer’s Circles of Power and I really like what he suggests with the Equinox formula (that’s a topic for another essay).

But in my experience, what really started to get my secret fire to awaken (got my juices going so to speak) wasn’t any 3 hour long ceremony performed every one or two weeks, but a much more simpler rite (taking approx. 15 minutes) performed daily for a prolonged period of time, involving the activation of my internal Planets, and another even simpler meditation. But of course, the major invocations may have contributed or rather did contribute to the whole picture of my magical process in a subtler and indirect way.

And now I wonder: Why cannot these kind of exercises be allowed to be integrated with the R.R. et A.C. curriculum, or be counted as valid from a G∴D∴ context? These simpler exercises are definitely valid from a purely hermetic and rosicrucian context. And here I was assuming that the G∴D∴ and R.R. et A.C. actually was a Hermetic and Rosicrucian organization… Well isn’t it?

The problem is that people treat the G∴D∴ as a totally separate and self-sufficient organism, separated from the rest of the Hermetic and Rosicrucian community or body. We shouldn’t forget where the G∴D∴ came from. I also am strongly convinced that these isolationist tendencies were completely foreign to the minds of the founders Westcott and MacGregor Mathers. What they did was to integrate several existing traditions into a new and coherent whole. This assimilating quality of the G∴D∴ tradition is one of its strengths and should be utilized even today to further develop the tradition.

What many readers of English occult literature are missing, simply because of the Tower of Babel, is the vast richness of the continental Hermetic and Rosicrucian traditions of Europe. Thus it’s not easy to look outside of the G∴D∴ box when so much information is still waiting to be translated into English. I myself, as a Swede, count myself to this unfortunate category, Sweden having turned its back towards the French culture during the 19th Century in its search for Anglo-Saxon influences.

During the “Gustavian era” (i.e. during the reign of the Swedish King Gustav III in the late 18th Century) Swedish intelligentsia and nobility was ripe with the Hermetic and Rosicrucian currents of Germany and France, during a phase where French was a second language to Swedish. Freemasonry was already imported from France and initially followed its Scottish system. Most women and men of the upper class were involved somehow in secret societies. We had active Lodges here of both the Gold- und Rosenkruetz Order, the Asiatic Brethren and E.L.U.D. During the patronage of the King Swedish Freemasonry was developing and took its peculiar esoteric form as it is renown for today. King Gustav III himself was a Freemason and his younger Rosicrucian brother, the Duke Carl (later King Carl XIII), reformed the Swedish Rite into a form it has retained until today. During this era Sweden was definitely on the map of European Rosicrucianism. But during the Victorian era all we had left here was Freemasonry.

Someone told me once that to learn about alchemy I had to learn to read French and German. I can think of yet another language. A quick google on French book titles or retail sellers of occult literature confirms this assumption to be right. English literature can only get you that far. To find the true Holy Grail of the Hermetic Tradition you have to search in different places outside of the Anglo-Saxon culture sphere.

Most European occultists know that the Hermetic tradition, as well as later Rosicrucian, is composed of the triad of disciplines, the Trivium Hermeticum of Magic (Theurgy), Alchemy and Astrology. Even if the Anglo-Saxon tradition went very far with the magical side of this tradition through the Golden Dawn, it lost track almost entirely when it approached alchemy – the ROYAL ART. In my opinion the alchemical tradition has been very much more alive on the European continent since the occult revival of the 19th century.

I believe that an “alchemical wedding” is needed today between the splendid G∴D∴ magical and qabalistic tradition, and its initiatory system, and that of continental Rosicrucian alchemy. Contrary to some, I do see a real benefit from this conjunction to create a living and traditional Rosicrucian tradition composed of the Trivium Hermeticum. Contrary to some, I don’t see this unification as foreign to the essence of the Golden Dawn.

S∴R∴

13 kommentarer:

Frater A.I.T. sa...

Care VH Fra S.R.,

A very interesting post, and I think you hit the nail on the head. What it comes down to is whether the GD/RR et AC are living traditions or fossilized remnants. Why not include other formulae from within the Western tradition? If they are effective and transformative, why not? Yes, the tradition's British founders where giants, but they were not the last and only word in Western Occultism. The GD/RR et AC is heir to the entire compliment of formulae and mystical understanding that's developed in the West; it just doesn't make sense that Magicians would want to limit our tradition in that fashion.

It's very true that there is a vast body of knowledge unavailable to the english-only community. Many of us are likely unaware that all this exists. The root texts are almost all of Latin/Arabic/French/German extraction (Christopher Warnock is publishing an English translation of the Picatrix, btw, which is a must-have. Thank heavens for Agrippa..)
This also makes me think of the progress that has been made in "energy work" in the last couple of decades. I think that it is plain to any practitioner who has worked with the internal energies that the Middle Pillar--while an excellent and absolutely essential ritual--can be augmented by other practices, especially when it comes to working with the Metals/Interior Stars. (I'm not calling them Chakras, haha.) They don't have to be practices from outside of the tradition...no need to take up Kundalini Yoga, or even Qi-Qong, because we have powerful energetic formulae available through the Alchemical Tradition. Very few of our peers seem to be interested in incorporating and uncovering these formulae and working them. (I am assuming that Inner Alchemical work involving the metals is uncommon in the RR et Ac of other orders. I could, of course, be wrong.)

Sincerus Renatus... sa...

Care Fra. A.I.T.,

Thank you for your comments. You seem to understand more about this subject than is common today in the G.D. community. Interesting that you mention the interior planets and energy work in this context.

In Licht, Leben und Liebe
S:.R:.

Peregrin sa...

Thank you once again, GH Fr for another wonderful essay.

You write: "So for me it is obvious that there should be room left for completely different formulae of Magic and Alchemy not having anything to do with the Outer Order Rituals"

As a poor lad from down under not knowing many folk, I find it hard to think ANYONE would disagree with this. It boggles the mind. All we need to do is think Qabalistically - Outer Order = Astral Triad. Inner Order = Ethical Triad (using the common names). Magic in the Astral uses different formulae to magic at the mental level. How obvious is that?

What I do wish to add is that I would be even more surprised if the analysis of the Outer Order material promoted by some Orders is only intellectual. Analysis should involve all levels of being, and I have alwaye assumed that when people talked about analysing the Outer Rituals this is what they meant. Who the hell would reccomend only an intellectual analysis?

As for incorporating wisdom not labelled 'RR et AC', again I assumed Colleges already did this? We do not exist as a island and the RR et AC is a Rosicrucian Order and therefore part of a broader tradition.

The example you mention of the internal planets is but one of many gems out there. Just examining and fully analysing (all levels) the published traditional Rosi and Alchemcial images should show an inkling of the vast wisdom waiting for the RR et AC magician to embrace.

Thanks again, GH Fr, :)

Frater A.I.T. sa...

Thank you, VH Frater.

I think this is the perfect context to discuss the use of these kind of formulae; as Theurgists with "eyes to see" delve into newly translated manuscripts (or approach the Emblems or manuscripts we already have with that Understanding) they are going to discover formulae for working with those energies. The questions is "Will they be incorporated into the Golden Dawn?" or will they remain part of that individual's private practice alone? I'm not privy to the alchemical techniques of our own Inner Order as of yet, and so only have access to those formulae which I've been graced with via study and prayer. I've incorporated what I've learned into my private practice...but I'm not an Officer within the Order, and certainly have no say in the curriculum. I imagine that, in orders where there is a kind of strong orthodoxy, that it is difficult to incorporate newly discovered (if actually old) techniques...and so we end up with a system that doesn't actually incorporate all the wonderful wisdom it is heir to. I've learned peripherally from you and other Fraters that we have active Alchemical work in our Inner Orders, and so I imagine we have our own formulae for developing the interior stars; your post makes it clear that this isn't the general rule, and that there are plenty of Orders whose Inner consists primarily of depth analyzing the Outer rituals. I think it's incredibly important that Alchemy and Inner Alchemical work be included in the Inner if it's to have any meaning at all. There comes a point Theurgically where it is necessary to work directly and not by analogy to continue developing--if these Orders only work analogically (through Ceremonial Magic) and not Alchemically there is a limit to what their Fraters and Sorors are going to be able to accomplish without going outside of the Tradition. This is of course just my own opinion. Without access to an Order's Inner curriculum it's impossible to judge it's merits. I do think that a purely Lunar/Analogical Inner Order does the RR et AC system a disservice, where it exists.

Thank you again for this excellent post!

In LVX

AIT

Frater A.I.T. sa...

Ahh, has it become Greatly Honored Frater SR? Excellent, and congratulations on what you've accomplished! I'll change my greeting immediately, and am not remotely surprised to hear such news about a Frater as wise as you have shown yourself to be.

In LVX,

AIT

Sincerus Renatus... sa...

Care Fra. A.I.T.,

Actually, there is no need to give me such exalted honorars. "Greatly Honoured" is a honorary given to Adepti Exempti. I have never claimed such an attainment. You may call me whatever you want, but a simple "Frater" will due.

In Licht, Leben und Liebe
S:.R:.

Sincerus Renatus... sa...

Care Frater Peregrin,

It is difficult for me to imagine that Inner Orders who put an emphasis upon analysis and extrapolation of Outer Order simply limit themselves to the intellectual. There has to be some practical applications to this, as is also shown in published litterature.

But I cannot wonder how much of this analysis goes beyond the mere group ritual setting? There seems to be a overly emphasis laid upon Temple and Loge work. In my opinion the most important aspect of the work of the Adept is his personal Theurgical and Alchemical work to exalt his spiritual nature to become "more than human". Group work will only take you that far.

Aslo I know from personal experience that it is easy to get carried away in speculation, even in the implementation of practical group work, from meditation and contemplation on the Outer Order Rituals. I also find some of the published material as highly speculative.

However, my main point in this essay is the opposition being made against the use of outside influcences; the tendency to be afraid of looking outside of the strict G.D. box.

This attitude is unhealthy, not only for a individual but also for an egregore. Psychology labels this as "autism", a word which stems from the psychoanalytical term "auto-eroticism".

Sex is a good analogy in this instance; it may be likened to a mastrubation of some sorts (if you excuse my blunt language). I propose an Alchemical Wedding insted, the love making between two subjects.

I also want to make clear that I personally do not propose or advocate a blending between G.D. and contemporary or modern traditions, such as Thelema, or Wicca, neo-paganism, or whatever. Even it this may be cool for some - and I wish them good luck - it is not my cup of tea.

No, what I'm advocating and suggesting is a blending between the relatively "modern" or "new" tradition of the Golden Dawn with that of the older traditions from at least 18th Century and earlier.

In this case the erotic analogy may be taken further to be likened between a younger bride (the G.D.) and a older bridegroom (the Hermetic and Rosicucian tradition).

Thus it is not only a lateral unification between "different" prevalent currents, but also a union between generations.

Thus, even as the G.D. must be open enough to embrace new discoveries in science and research, it must especially ground itself in the old tradition as well not to get lost neither in modernity nor in speculative constructs of the mind.

In Licht, Leben und Liebe
S:.R:.

Hermetic Order of the Golden Dawn sa...

Sadly, the pro-EOGD anonymous attack blogger is at it again. He just misrepresented this post as "attacking Pat Zalewksi." Clearly, someone does not understand the difference between "flame war" and scholarly analysis of the actual and substantial differences from one order to another. Nowhere do these differences become more apparent than in the Second order where Pat Zalewksi and OGD prefers an intellectual approach,Robert Zink and EOGD prefers a more New Age approach, adding things like the study of the Law of Attraction and the coming "2012 Shift," whereas the HOGD/AO prefers a Hermetic, alchemical, and magical approach.
Making these differences clear does not amount to "flame war" though, not matter how loud anon bloggers try to scream that it does.

Sincerus Renatus... sa...

G.H. Fra. L.e.S. made me aware over at his blog (http://hermetic-golden-dawn.blogspot.com) that our favorite blog troll "Golden Dawn Insider" or "Tommy" has awaken from his long slumber.

Anyone interested i my previous dealings with "Tommy" may read the full account here (which btw was deleted on the original blog):

http://gyllenegryningen.blogspot.com/2009/04/dont-feed-blog-trolls.html

Now this Sunday "Tommy" opened his mouth again and wrote:

"Does anyone find it odd that there has been a time of peace and quiet in the online Golden Dawn community recently, not in and of itself, but that it was broken simultaneously by David Griffin and his cohort 'Frater Sincerus Renatus (S∴R∴)' AKA Tomas Stacewicz. This is just recent. Within a couple of days we have David Griffin blogging (scroll down below the video) about how Robert Zink's Golden Dawn order is nothing but new age garbage, and almost simultaneously we have Frater S.R. bashing Pat Zalewski's group. Are you guys just bored?"

No, I'm not bored. I'm concerned. I happen to be passioned about the Golden Dawn tradition and that of the Hermetic and Rosicrucian.

I respect any descision made by any other Order and its Chiefs, as long as it dosn't hurt its followers. Intellectual analysis won't hurt you, obviously. But it may dilute the current and perhaps make it more in-operative, if you know what I mean. The main goal is energetic evolution, and if a system doesn't provide this opportunity, it becomes redundent.

I'm sure that the party I'm addressing haven't gone that far, but I cannot help feeling that there is to much emphasis being put on modern constructs of the mind.

"Tommy" is also mistaken that my essay was an deliberate attack which disturbed any peace in the community. The truth to this matter is that my essay was a REACTION to statements lately being made that there is so few Golden Dawn Inner Orders who are able to provide any substantial teaching beyond ThAM, only because they don't present enough analysis on the Outer Order! The same proclamation also discounts any attempts made by Orders who implement older formulae of Magic and Alchemy which predates the Golden Dawn!

So my essay was an attempt to balance up the discussion somewhat. I never would have written this essay without the original statement being made. And for that I thank the author,who inspired me.

Another false assumption being made is that G.H. Fra. L.e.S. and myself somehow orcestrated a common assault on two different Orders. I assure you that it was entire coincidental. My essay was entirely spawned in my own head, without the influence of anyone besides the original statement which I addressed in the first place.

Besides, any commander in the field knows it is tactically unwise to assault two different fronts simultaniously. Would this had been a combined and orchestrated offensive, my essay would have taken an entirely different format and direction.

Besides, I cannot really see anything in the contents which can be seen as an "attack". Critizism, yes, but an "attack"? I have consciously veiled any references to the author or group making the original declaration, which makes it hard for most readers to identify them, if they themselves havn't followed the original thread. So, only a select amount of individuals actually know who I'm addressing in the essay, as I'm not interested in damaging anyones reputation.

I want this discussion to be on a scholarly level, regardless of my concerns and passion, without it being degrated to flame wars. That is contraproductive to any discussion.

In Licht, Leben und Liebe
S:.R:.

Sincerus Renatus... sa...

Carete,

Anyone who has been following the forum which represents the branch who opposes older Hermetic and Rosicrucian formulae to be incorporated into the R.R. et A.C. are aware of the interesting development the last day or so.

In my last commentary I gave this group the benefit of the doubt that they used the Outer Order Elemental Grades not only for intellectual analysis but also for Magical Formulae.

As it stands now it is clear however, reading the words of the author behind this school of tought, that it only amounts to intellectual analysis and that any practical applications only is limited to "meditation".

He and his followers are clearly against the use of the Elemental Grades for skeletonic breakdown in the same fashion as the Neophyte Formula in the Ritual 'Z-2'. They regard any such attempts as "futile".

Is it really? Looking at the Th.A.M. document regarding the Consecration of the Ring and Disc, it instructs the Th.A.M. to arrange the Temple as in the 1=10 and to open it in the 1=10 Grade, and suggest some further 1=10 formulae.

S.R.M.D. and N.O.M. obviously didn't regard this as a futile modus of operandi.

In Licht, Leben und Liebe
S:.R:.

Peregrin sa...

Care GH Fr SR,

thank you for this last comment.

I do not follow the forums, and of course I trust your integrity. I would just like to see these incredible comments for myself. Can you please provide a link? Thanks.

I am VERY surprised at this. To limit our exploration of the incredible formuale within the so called Elemental Grades to meditation is like listening to a symphony in tinny mono when HD Surround Sound stereo is available.

I am particularly concerned about the "futile" comment. The Ring and Disc example is but one that works with these formuale in practical, transformational magic. The College where I was trained analysed and used all the various formuale (and there are many) within the Grade rituals just like the Z.

It is a very obvious thing to do, even without the benefit of a traditional RR et AC college to guide you.

As I say I am surprised and it seems my concerns about you overstating your case were wrong. Please accept my apologies.

Thank you. :)

Sincerus Renatus... sa...

Care Frater Peregrin,

I have sent you a private mail.

In Licht, Leben und Liebe
S:.R:.

Sincerus Renatus... sa...

Carete,

Another curious statement has been made by the "old R+C tradition/G.D." detractors.

Again they criticize the use of the rosy cross into the higher teachings of R.R. et A.C. They suggest one migh well skip the G.D. and join the Order of the Rosy Cross instead to get access to the higher teachings.

Thus they obviously see a fundamental difference between the Rosy Cross and that of the G.D. In their world view G.D. is G.D. and R+C is R+C; two seperate entities.

I ask why? Isn't the R.R. et A.C. the Order of the Ruby ROSE and the Golden CROSS? The G.D. is part of the Order of the Rosy Cross!

Again I see this isolatist tendencies which in my humble opinion my be harmful to the Golden Dawn tradition.

The detractors of the union of R+C with G.D. continue to say that it is important to make references to earlier G.D. Grades in the higher teachings of the R.R. et A.C.

Who suggested that higher teachings should ignore the Outer Order? On the contrary. The Outer Order is replete with R+C symbolism, so continous references to it comes naturally. What I'm advocating is to expand the G.D. with older R+C formulae, not to have it being replaced.

But as Fra. Maui (who once belonged to the detractors) has eloquenty stated, the G.D must bee analysed from the initiated viewpoint of the older Alchemical Tradition (from which it stems) and not the other way around, Alchemy being analysed from the perspective of the G.D. in Outer.

I definitely couldn't have said it better myself. This is the actual essence in my argument against G.D isolatism.

In Licht, Leben und Liebe
S:.R:.