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

lördag 2 juli 2011

Magic and attitude

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IN A RECENT discussion on the blogosphere someone suggested that we all have different interpretations or perspectives of how we perform our magical rituals within the Golden Dawn tradition, but in the final analysis we all harvest the same results with them. Now, is this a correct assumption or simply yet another truism? Well I do have an opinion on this matter, which will follow, but I am also interested in hearing yours.

I believe that our paradigm and emphasis – the interpretation – of what we do also shapes our magic, as well as it shapes our universe. This is largely in contrast with alchemy (that is of the operative material / energetic type, not the speculative or “spiritual”) which is an art-form that is the most scientific of all the hermetic “arts”. This means that alchemy is more of an objective science than it is a subjective art; if you perform certain processes, objective results will follow which is more independent from your own understanding of them. But you have to know the correct processes to reap the harvest.

Traditionally in your alchemical training, you just receive a process and a very basic understanding from your alchemical master so that you will keep yourself within the borders of the overall operation; your alchemical master won’t tell you what effects to expect until you experience them, in which case he will confirm them for you. And if you don’t experience them you are simply doing it wrong or not good enough. Alchemical effects are signposts to success so to speak.

But the thing is, even if you had some fancy idea with what you would expect from an alchemical processing, that wouldn’t change the outcome if you persevered in your technique. Alchemy doesn’t care about your belief system. It doesn’t even care about your morals or spiritual attainment. It will still produce the pre-supposed results if you persevere. There is this aspect of magic as well, but not at all to the same extent as with alchemy. Thus magic is more of an art than it is a science. If you are to succeed with magic, you have to have gained a certain understanding of what you are supposed to do, and the spiritual (and moral) attainment that follows with it.

Thus with magic, things are a lot more subjective and belongs to the powers of the mind, that is will and imagination, to a greater extent. If alchemy is more of a material and etheric / energetic science, magic is more of an etheric / energetic and astral art, while contemplation and meditation belongs to the mental and spiritual realms. Of course, according to occult law, a higher plane always affects a lower; what I am talking about here is upon which plane certain practices operates on a causal level. An operation has greater effect on that plane in which it also has its causual affinity; thus alchemy, which operates mainly on the etheric / energetic and material planes, is the most effective means to transmute your body. In the same manner, magic, which operates mainly on the astral, is the most effective means you have to transmute your personality and the powers of the mind, etc.

It also works the other way around; there is a repriprocity going on here. Thus your alchemy will be affected by the condition of your body, or how your body works; that’s why diet, physical exercise and hygiene is important in alchemy. Hatha Yoga is an Oriental tradition that examplifies this, as it involves all of these component parts in relation to bodily manipulation. And even more so, magic will become affected by the conditioning of your thinking and feeling, by your particular though forms and projections; that’s why right attitude, virtuous conduct and mental hygiene is crucial for the successful outcome of magical operations.

Thus when it comes to magic – the realm of the astral and etheric – a certain perspective or outlook will affect your imagination, thus resulting in different effects of ritual, or at least altered states. That’s what I meant in a previous essay when I said that although me as a traditionalist share a ritual in common with a reconstructionist, and perform it outwardly almost exactly in the same manner as a “reconstructionist” would do it, we will still reap different results because we see them with different lenses.

Now, don’t misunderstand me here. There are of course objective results in magic too; someone entirely ignorant of what he is doing with a rite, with no expectations at all, will still harvest something – a neutral or objective state. We do perform our rituals in a certain way for a reason; the geometrics, proportions, colours, movements and signs are there for a set purpose. Rituals are performed in the body and physical space-time continuum and thus affect objective physical / etheric results as well. But our mind constantly feedbacks with its interpretations and consequently also alters the objective results. This means that perhaps on a Neophyte level the effects are more or less the same between practitioners, if performed properly, and also quite limited, but that amongst Adepts you will see quite different effects and also more profound results.

Then there is the question if there is a “right” way to perform a ritual or a “wrong” one, if we all agree upon the premise that our outlook changes the effect. Yes, I believe there are certain optimal ways to view or understand our common rituals. I have had the benefit of sharing my magic with many initiates, and tutoring several students, for the last two decades. There certainly are effects to be expected that are shared between us. But if we suddenly change our perspective, out of different reasons, that goes contrary with the statistically significant results between a number of initiates and a traditional understanding, what will happen then? Suppose you read a book or some text on internet which interprets a ritual for you in a convincing way that changes your outlook upon it, even though your previous outlook is shared with the experience of several others, won’t that change its effects which goes contrary to its nature? Yes, I believe it will.

Thus, the best way to learn ritual magic is not to have any preconceived opinions about it, beyond some very basic ideas so that you know what to use a certain ritual for. As with alchemy, there should be certain signs to expect from continuous performance of ritual that the tutor will use to check if the student is progressing with his work. As an Adept, his imagination and willpower being developed into near perfection, the effects of ritual will be greatly enhanced. And if they are harmonious with the basic nature of that ritual and in agreement with tradition the enhancement effect will be even greater. Thus the right attitude in magic is crucial.

So my suggestion to anyone working with the Golden Dawn system of magic, with only the published material as a guide, is to shun any analyses of rituals, even my own. I know that the temptation to search for “facts” is great in this post-modern age of information, especially in the initial stages of the work, but unfortunately there are to many strange notions floating around and especially on the internet. Most true teachers of the system are not writing publicly. And those that are only writes about general topics and only very scarce or non at all about specifics.

Just work with the system, learning the theory from the official documents as published by Israel Regardie, and observe what is happening. Take careful notes from the results that follow. Don’t share them with anyone, especially not on the internet. Stay away from blog-journals and do not consider writing your own, especially if you are a beginner in the practice. Remember that your own insights can become a stumbling block for another practitioner. See what experiences and opinions that sticks around after a few years. Chances are greater that they reflect the true nature of that ritual or magical formula.

S∴R∴

10 kommentarer:

Anonym sa...

"So my suggestion to anyone working with the Golden Dawn system of magic, with only the published material as a guide, is to shun any analyses of rituals"

There is much truth in this statement. No person CAN give you the answer, and no Master would try. I would go so far as to say that those who talk do not know. This is the key to understanding the true purpose of silence/secrecy in the GD. It is also true that the answer does not really matter, but striving for it does.

SR you have often been a puzzle to me. You mostly seem genuine and sincere. Take your own advice and hermetically seal your vessel and stop posting or talking about the Mysteries. You do yorself and those who read your material a great disservice. Be Silent my Brother.

Frater Acher sa...

Completely agree with your suggestion on how to begin - in silence and concentration, however, without intent or drive for specific results. As you begin to work magic it will work on you through every single rite - just as you think you are working "with" it. True magic is not a monologur, but a dialogue - and surprising things are shared with us if we only listen more than we try to speak in this new language.

Sincerus Renatus... sa...

@Anon: Thank you for your advice. You have given me food for thought. As a matter of fact, your words resonate within me and hooks on to a spiritual experience I had recently. Thank's for reminding me.

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

Frater Acher sa...

Have to disagree here: sharing personal learnings and insights of the magical path is absolutely necessary these days. Don't hide in silence, but speak up and share. Jodorowsky says: any wisdom that is not shared is lost. So true. - The trick and how the mysteries protect themselves is that following someonelse's path will never lead you to your own true self, but only astray. However, looking at how other people find their ways helps each one of us. We all need inspiration to overcome challenges and magic has been anti-social for way too many centuries...

Soror A.I.D. sa...

Care S:.R:.

I must first correct a premise, since you were inspired by a post of mine. I wasn't trying to say that one gets the same results from following the same stage direction but with different intent, I was saying similar results - meaning that it works with the same energies. We are talking about the Great Work here and not practical magic, so similar results would be something along the lines of balancing to one degree or another the same energy as another intent would have (assuming the ritual was about balancing the energy).

Where I disagree with the post of being silent and encouraging others to not read other works is that the written outer order material is just the stage directions. You can't do them an expect any results unless you put more into it, especially as a self-initiate with no mentor. I have known people that have tried to do this. They went years with no results till they found another practice (in this case wicca) which taught them breathing and energy movements.

If you have a mentor then the situation is different. There are two types of mentors, those that like immersion (such as Don Juan from Castaneda, and as you propose) and those that teach what to expect first. I image the decision on the best method depends on the combination of student, mentor, and the subject.

As someone working alone, I feel I need to post my observations and hope that someone will comment, agree, or disagree with them. It is the way I learn. I learn more from those that disagree than those that agree. Agreement with my observations may tell me that I'm on the right path, but won't tweak my practice to help me achieve more.

Please keep posting. Your experience shared with the world is multiplied and becomes a value to all.

Sincerus Renatus... sa...

Cara Sor. A.I.D.,

Thank's for the encouragement (and you too Fra. Archer). Regarding the need of oral instruction in performing the rituals as described in Regardie's books, well it is always fine and good, but not essential for gaining results. I draw this premise from years of experience in training my students. Even the simple LRP has profound effects on many practitioners following these stage instructions to the letter. I believe that people today overvalue the amount of "oral tradition" that followed with the documents that was handed out. Why do you think the stage instructions are so detailed and precice? Do you really believe that all Adepts received personal instruction from people like Westcott and Mathers, and a few other proficient magicians back in the 1890's. I personally don't think so; most simply followed the stage directions until they were examinated, and for the most part probably received their first feedback on what they were doing.

That is how I learnt ceremonial magic. I received detailed stage instructions (more detailed than those presented in Regardie's book) and learnt them the hard way. After I while I performed them in Temple and then received feedback. Also I learned by example, that is looking at other more experienced magicians performing them. This is the usual way of instruction, I believe.

As a self-initiate you don't have the benefit of receiving feedback from your ritual practice. That is a drawback of course. But that there are no effects from the standard Golden Dawn rituals, as described in Regardie's books, that isn't correct in my experience.

Fraternally in L.V.X.,
S:.R:.

Anonym sa...

It is logical to think that telling someone your new discoveries will help them on the path, after all, that is how we learn in school right? So why all the secrecy surrounding the Mysteries? Why is it that the Kerux only leads us so far but no further? Why is it that the Intellect is only as high up on the Tree of Life as Netzach? Why is it that Jesus spoke in parables and did not use sound logical argument to show the way?

We must use our mind in a new way if we want to avoid the slow path of Nature, the turning hither and thither of the Serpent of the Paths - If we want to aid Nature as does the Alchemist. And the signpost for how to do this is shown by the symbology of the Hegemon and the Hierophant.

It is not easy stepping forth into the unknown, but it must be done if we are to truly progress, if all of Life is to progress. Heed well the words of the Hierophant in the 1=10 – PREPARE TO ENTER THE IMMEASURABLE REGION! This region is not measured by the intellect. Although others have passed this way, you will find no definitive charts drawn by them on how to navigate its course. You must do this alone with perseverance and determination.

He who hath an ear, let him hear what the Spirit sayeth...keep the intellect quiet least it make too much noise and prevent you from cleaving forth past the Path of Peh, the mouth!

I suggest reading some of the papers of Frater Fiat Lux, Demonstrator of the Smaragdum Thalasses, to gain further insight into what I am suggesting.

“In the Name of the Lord of the Universe who works in Silence and Whom nought but Silence can express”, and again “For strength is in Silence, and the seed of Wisdom is sown in Silence and grown in darkness and mystery”. It is all in the Rituals of the Order if you care to look.

Sincerus Renatus... sa...

I second the last comment by Anon that a careful reading of G.H. Fra. F.L. (Fiat Lux) is enligthening. For you who doesn't know, it was the magical motto of the New Zealand Whare Ra / Smaragdum Thalasses initiate (and Daemonstrator) Frank Salt.

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

J.C. sa...

It is a pickle. On the one hand, we are taught that learning theory before practice is important. On the other hand, if you approach certain work without forehand knowledge and later learn that your experiences are in fact in line with a tradition, it adds assurance that not only are you making some good connections, but also that what you are working with isn't just mental masturbation.

In my experience, there are some very real archetypes that we work with, such as geometric figures, that are beyond human invention. In my opinion, those are generally the more useful and powerful than the things that are purely left to interpretation. To me, it is more important to develop a connection with what is pure and truly real outside the confines of my own mind or culture than it is to create a synthetic system of magic in my microcosm.

Anonym sa...

Anonym 2

I support Anonym's words - all of them. S.R. you are a good man, that is clear, and I've seen you struggle with the concept of Silence. It's a struggle most of us face at one time or another. We mustn't let it beat us or we are lost.

A mountain of manuscripts is useless if not silently contemplated. Even then each, through constant meditation, must find his or her own way - silently.

We cannot, must not, teach these things; the best we can do is provide the optimum environment were others might learn.

I know that you understand what I'm referring to.