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 regarding the General Reformation of 1999 (Reformatio anno 1999) which was initiated by the Rosicrucian Order of the Alpha et Omega® 12 years ago now. Most of these questions were originally posed to me personally more than three years ago. The majority of 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 Rosicrucian Order of the Golden Dawn who’s valuable contribution is maked by an (*).

I originally published these discussions on this blog on 2009-11-20. Approximately 10 years after the General Reformation the Rosicrucian Order of Alpha et Omega® has initiated a Minor Reformation, according to the Rosicrucian cycles of reformations which decrees that within the 111 years cycle of a General Reformation there also should manifest a series or recurring Minor Reformations according to a 10 years cycle. This latest Minor Reformation has affected and still affects both the First (or Outer) and Second (or Inner) Orders, and in particular the latter one or the Ordo Rosae Rubeae et Aureae Crucis® (R.R. et A.C.). Thus today I have decided to expand upon these previous discussions with four more questions which are inspired by recent assumptions made on the blogosphere regarding the reformation which needs to be addressed, as it seems that something that I have written might have contributed to a confusion regarding certain issues, creating possible misattribution to what I, the Order jurisdiction that I govern and am the official spokesperson for in Scandinavia actually represent. These latest questions that I have added today is marked by an (**). I have also taken the liberty today to expand somewhat where needed upon the original answers that I wrote up three years ago.

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. It should however be made clear that my answers represent the way that the said Greater and Minor reformations have been implemented in the Scandinavian Jurisdiction, which in some minor instances might differ from how other Jurisdictions of the Rosicrucian Order of Alpha et Omega® or affiliated jurisdictions might have implemented them.

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 then 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 teacher and tutor in the Temple in which I was initiated through the Outer Order Grades introduced me to techniques traditionally belonging to the Second or Inner Order, such as the Supreme Ritual of the Pentagram, which I performed during this entire initiatory process. Furthermore, 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 the general nature and 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, even if they are not identical to the ones as found in published literature, are much alike the ones members of other Golden Dawn Orders are accustomed to, even if we have made some amendments and improvements in our effort to create a working hermetic vessel. The greatest change though 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:** The Rosicrucian Order of Alpha et Omega® claimes that it is being guided by a Third Order originating in Europe in its ongoing implementation of the Reformation. If one is to accept the existence of an European Third Order, does this also imply that one has to follow the lead of the Chief of the Rosicrucian Order of Alpha et Omega®?

A: No, not at all! The Rosicrucian Order of Alpha et Omega® has made it perfectly clear for everyone that it is willing to share its teachings emanating from the Third Order with Adepts from other Rosicrucian Orders, even ones belonging to the Golden Dawn community. However, we do require that they have followed the traditional formula of physical initiation and that they adhere to the obligations as contained in published rituals of the Neophyte and Adeptus Minor, in particular concerning upholding the sanctity of secret and unpublished material.

Q:** Does the Rosicrucian Order of Alpha et Omega® consider all published Golden Dawn material to no longer be valid teachings?

A: No, not at all. Much of what has been published is still valid and genuine teachings that may contribute to the evolution of the initiate. However, since the General Reformation of 1999 much if not most of the published materials originally belonging to the Second Order has been transferred to the Outer Order (the Hermetic Order of the Golden Dawn®) or the lowest level of the Adeptus Minor Grade. In the reformed Outer Order the initiate will now encounter these previously exalted teachings and magical formulae on an relatively early level. In the sub-grades of the Adeptus Minor Grade the initiate will work even further, and in more detail at that, with traditional Golden Dawn Theurgy, as found in published literature, besides being presented with an entirely “new” albeit traditional curriculum which is secret. In the senior Grades of the Second Order the initiate will encounter teachings and magical formulae which are traditionally Rosicrucian and yet secret, going beyond the modern restraints of the “Golden Dawn Tradition”.

Q:** Am I to assume that all of the published rituals and lessons have been rewritten to make the Rosicrucian Order of Alpha et Omega® completely secret again? And have you abandoned the post 1888 reformation Golden Dawn system entirely?

A: No, this is not a correct assumption. As I said previously, we have not abandoned the Golden Dawn system, neither of Theurgy nor of Initiation. We still work the beautiful Theurgic system as handed down to us from S.L. MacGregor Mathers and W.W. Westcott, although with due corrections and considerable additions. Even if a reformation does changes to a system – rearranges, corrects and cleans it – we have not thrown away the babe with the bath water.

I cannot say in any detail what changes have actually been done to the reformed curriculum. However, and as I said, the published lectures of the First and Second Orders of the Golden Dawn are still being used in the reformed Order. In the process of adaptation to the First or Outer Order many of them have been amended, corrected and expanded upon. Most of the Knowledge Lectures of the Outer Order have been rearranged and expanded as compared to the ones published by Israel Regardie and R.G. Torrens.

When it comes to our Initiation Rituals, they still follow the standard Golden Dawn protocol, as found in the original Cypher Mss., and in some cases even follows it better than the original ones written up by MacGregor Mathers. However, they have been partially developed and adapted according to the reformation. Furthermore, all old passwords have been abandoned and replaced by new ones as a consequence of the profanation. However, despite these changes the Rosicrucian Order of Alpha et Omega® still consider itself working with the Golden Dawn System of Theurgy and Initiation.

Q:** Are you claiming that all modern developments of Golden Dawn post 1888 are wrong, including the works of MacGregor Mathers and Westcott, and that Golden Dawn needs to be restructured according to the precepts of the Third Order? Is it your aim to abandon all developments and to retrace the system back to the 17th Century?

A: No, we don’t want to take the system back to the 17th Century. The aim of the General Reformation, Anno 1999, as well as our current Minor Reformation, is to take both the system and the Order into the 21th Century. We have adapted the system to meet the requirements of modern students of Magic and Alchemy. Furthermore, not all developments post 1888 are dead wrong. Most of what was developed either by Westcott or Mathers, or by both in co-operation, is still workable although there are errors in their teachings, as presented in published literature, which needs correction, both on the levels of scholarly research and of practical application of formulae.

As a Traditionalist Order the Rosicrucian Order of Alpha et Omega® consider it to be imperative to receive guidance from the Third Order in the reformation of the Golden Dawn System of Theurgy and Initiation. Although there are aspects of some developments made by Westcott and Mathers, as presented in published literature, which has strayed to far from what the Third Order once considered to be acceptable, it doesn’t necessarily mean that the entire system as presented by these two 1888 reformers goes contrary to what the Third Order considers to be correct application of the Hermetic and Rosicrucian Tradition.

That said, we do need to be cautious against any modern developments made post 1900. Although the Stella Matutina contributed to the Golden Dawn Tradition in some respects, in others it strayed away to far from the original intention, such as the inclusion of a foreign Grade system. However, we have to be even more cautious against recent developments made by individuals that haven’t even gone through the initiatic system properly and according to traditional protocol. In our post-modern era there are many irregular teachings being spread construed by self-proclaimed representatives of the Golden Dawn and Rosicrucian Traditions.

Becuse of the fact that much of the Golden Dawn Tradition is public domain, anyone may create his own interpretation of it and develop it freely and further without the necessary containing structure and context of proper and regular initiation. The fact remains that you need traditional initiation with authentic lineage to fully make use of and understand the Golden Dawn System of Theurgy and Initiation. However, this does not mean that all developments are invalid; some suggestions made by certain modern authors are quite intersting and actually contributes to the overall Golden Dawn Tradition. So there are exceptions. What I am saying though is that we have to be extremely cautious today as the true gems that are presented in our post-modern age come extremely far between.

Q: You mentioned previously that since 1999 the Outer Order of the Rosicrucian Order of Alpha et Omega®, i.e. the Hermetic Order of the Golden Dawn®, is an operative magical and alchemical Order. 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 A to Z” 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 old R.R. et A.C. material, as published by Crowley, Regardie, Torrens and King, is still properly reserved for the N.A.M. level of the Reformed Inner Order. Some of it, and unpublished (or partially published) original manuscripts from the original Rosicrucian Order of Alpha et Omega, are being implemented to the relatively low Z.A.M. level. Beyond that (i.e. from the level of Theoricus Adeptus Minor or Th.A.M. and onwards) we present original and traditional material previously not used in the R.R. et A.C.

Furthermore the initiates of the Rosicrucian Order of Alpha et Omega® follow 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 Rituals of the Pentagram and Hexagram, and the Ritual of the Middle Pillar. 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 up into Sub-Grades, we amongst else 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 the Rosae Rubeae et Aureae Crucis®, 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 meditation, 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: This seems to be a quite structured framework of teaching and working. But also a bit rigid in my opinion. Even when being compared to the old Z.A.M. and Th.A.M. examinations of the R.R. et A.C.

A: This is an important point which I’m glad that you brough up. The curriculum in the Rosicrucian Order of Alpha et Omega® is not set in stone, as in non-variable. The tutor-student relationship is paramount in our teaching system. Whatever a student does and whenever he or she does it when it comes to actual work is someting between these two persons, and nobody other’s business. It is the tutor who finally decides if someone is eligible for advancement. And no student is alike. Therefore there of course is head room for changes and alterations of curriculum if it is juged and agreed upon that the student would benefit from it. The curriculum as presented here is a general guidline which has proven to be opitimal for most students. It is also a minimal requirenment what a student must master in our Order in the normal case scenario. But the tutor has the final word when it comes to the exact requirements.

Q: The Rosicrucian Order of Alpha et Omega® 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.

Internal 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. But minor and basic aspect of Internal Alchemy of a preparatory nature are already implemented in the sub-grades of the Adeptus Minor 5°=6°. The first proper introduction to Internal Alchemy, which echoes that which is later practiced in the Third Order, is made at the level of the Adeptus Major 7°=4° Grade.

Q: What in your opinion has been accomplished with the Reformation of 1999?

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 Ordo Rosae Rubeae et Aureae Crucis® 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 once were 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, since 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 Ordeo Rosae Rubeae et Aureae Crucis®. 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 Zodiacal 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 Order 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 received 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 it doesn’t you must 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 in the Rosicrucian Order of Alpha et Omega® compared to other Orders.

Q:* I do 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 the Rosicrucian Order of Alpha et Omega® believes it should change the first two Order structure.

But even if it all may sound nice at face value, I cannot help asking myself if it all doesn’t 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 Internal Alchemical tradition, i.e. sexual in nature. During 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. It also is quite common to see O.T.O. members seek initiation into a Golden Dawn Order.

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...

Furthermore, regarding the Greater and Supreme Pentagram Rituals used in the training of the Outer Order initiate. These rituals are in fact used in the corresponding initiation rituals. The Outer Order members have been exposed to these since the 1888 reformation, both in attendance of the said rituals and also intellectually as these were plainly shown printed in the loan copies of the corresponding documents, with attached instructions of how to trace them. This is a good exemple of how the 1999 reformation has enhanced symbols and formula already present in the Outer Order. What has been added to the magical fauna in the Outer Order since 1999 is the introduction of the equally advanced Greater Hexagram Rituals. We have choosed to do this to further enhance the initiatory process to also involve Astrological Magic, not mere Elemental.

Yes, I do 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 Rosicrucian Order of Alpha et Omega®. 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.

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, more or less compareble to the ones in published works, 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 some 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 the majority of Golden Dawn initiates 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 the majority of the Golden Dawn community 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.

Addendum (2014-03-13)
 
Since writing this blog yours truly is no longer affiliated with the Hermetic Order of the Golden Dawn, Outer Order of the Rosicrucian Order of Alpha Omega® (H.O.G.D./A+O®). However, my general view on this subject stays firmly unchanged, as expressed in the above written text, and what I have authored previously on the Gyllene Gryningen blog still represents my overall opinion. Any practices referred to in reference to the H.O.G.D./A+O®, including the General Reformation anno 1999 and the Minor Reformation of 2010 as implemented in the Scandinavian Jurisdiction, also apply to the Order that I am currently affiliated with, namely the Hermetiska Orden av Den Gryende Morgonrodnaden (“Hermetic Order of the Nascent Aurora”) or H∴O∴G∴M+R.

S∴R∴

The Tree of Knowledge vs. the Tree of Life: Or a followup to the question of why we should be Adepts first and scholars second

o

In my previous and last blog I tried to distinguish between true Adepthood and that of academic scholarism, of which the latter we see to much of these days in modern initiates at the expense of the former. With this sequel I hope to dispel any strange notions of anti-intellectualism or anti-scholarism on my behalf. So it seems that some on the blogosphere has yet again mistaken or misrepresented my words, this time interpreting me as saying that Adepts should stop being scholars entirely. That is NOT at all what I am saying. I simply ask for initiates to strive for Adeptship first and to be scholars second. That is taking scholarism from the pedestal without giving it up; relegating it into a tool and from being the sole aim and purpose in itself. Thus I’m not asking you to throw out the babe with the bathwather.

It is of course good and dandy to know several languages and be well versed in archaeology, history and contemporary religious research, etc. S.L. MacGregor Mathers was a perfect example of this, so was W.W. Westcott; they often find themselves in leading positions of orders, as being a leader implies by its very innate nature to create a working curriculum for your initiates. What I AM criticizing is that this type of knowledge ought to be the major measuring stick for Adepthood. It is NOT. True Adepthood has nothing to do with any intellectual qualities per se, but instead that of succeeding with the Great Work and discovering the Stone of the Wise, and thus realizing Immortality. This is the original meaning of the term “Adept” which was invented and used by alchemists in the past. You won’t get immortal and god-like by reading a good book.

Granted, intellectual abilities and study of textbooks can aid you in this alchemical endeavour. But it requires so much more than that; reason alone and intellectual knowledge can not take you there – that is realizing the Stone – but more so faith, devotion, passion, reverence, humility, compassion, desire, discipline and will. I recommend a thorough study of G.H. Fra. Sub Spe’s (John William Brodie-Innes’) paper on the Zelator Ritual in this respect; he has some interesting things there to say concerning the importance of faith in the Work.

Intellectual knowledge creates distance and dispassion. To become an Adept you must merge yourself with that aspect of reality with which you are currently working and researching. The intellect can only take you that far; there is a time and place upon the Path of Return where you must set aside the intellect to gain the true vision of the Universe – Gnosis. Mystics all over the world know all about this. Why is it so hard for occultists to get this into their thick heads?

Theory is always the emphasis in the early stages of the training of the initiate, whereas the Work itself becomes the main concern after a while. Thus theory is the foundation of future Work; however not the Work proper itself. The only quality that can make you persevere through this Herculean Work is that of faith and devotion to it, and a true belief in Divine guidance and providence. There are to many sceptics amongst post-modern Adepts, to little with faith. Many are ambivalent and not truly shure why they are called to do the Work. Looking at the written words of some, I sometimes wonder if they even believe in magic; if they believe in miracles; if they belive in the Philosopher’s Stone and its supposed qualities of transmuation. What they do belive in is their own intelligence and discrimination. They also love to show off their large book collections!

But I say that intellectual endeavour may even become a distraction from more important practical work after a certain point. A large library is not the key to discovering divinity and immortality. The task is rather to find the truly important and handful of books that you should read and re-read, and re-read, and re-read, while working around the clock applying what you have understood from the source texts, until the message reveals itself through a Gnosis.

Discrimination is needed to weed out the puffers from the true alchemist authors. Remember that there are three major categories of occultists; the true artist, the puffer and the charlatan. The puffer is often well meaning and serious, but has lost his ways in the maze – the labyrinth (the convolutions of the brain) – and cannot distinguish between analogy and literal meanings. The charlatan knows that he is a fake but has developed his deceptive abilities enough to get away with pretending to be an artist. But there is of course a thin veil between the true artist and the charlatan, especially from the perspective of the student seeking a teacher. Would you prefer to read books by puffers and charlatans, before that of true artists? I guess not. But the problem is that our community is flooded with works written by puffers and charlatans. Thus the task to find the right literature – that is quality before quantity – is Herculean in its own right.

The Good Book (or Bible) is of course one of these important titles and souce texts, for us Westerners, but there are a few more that can help you in the early stages of the work. The Emerald Tablet is of course a requirement and should be put into a frame and hung onto the wall of every would be alchemist’s home, and meditated upon – daily. There are several other titles, of course. One which comes to mind is the Sepher Yetzirah, from the Qabalistic lore. But the tendency amongst real Adepts however is to cut down the amount of books in their library, at least after a while. Remember, quality before quantity. I once heard about a renowned Alchemist who purportedly only owned two or three books in his shelf. Interesting, huh? I wish I knew which titles. But I mustn’t digress any further…

Consider for a while the two Trees in the Garden of Eden that man was prohibited from eating; the Tree of Knowledge of Good and Evil, and the Tree of Life. Man was lured by the Serpent to eat the fruit from the Tree of Knowledge, not that from the Tree of Life. After being caught in the act man was consequently condemned to a perpetual Diaspora and the path of a re-entry back into Eden barred by the Flaming Sword placed in the hand of the Kerubim, to guard the Tree of Life from being plucked by man who then truly would become as one of the gods as he would also gain immortality.

But as initiates we are told to ascend the Tree of Life and thus to quit our exile; alchemy concerns itself solely with the Tree of Life and its golden fruit. Enoch walked with God, thus man was given a promise of a way back into the Garden. Why then, I ask, do so many students of the occult and initiates treat the Tree of Life as it was the Tree of Knowledge instead? Why this sole emphasis on either theoretical knowledge or knowledge gained through astral scrying techiques (that is gaining information from dubious astral entities as sources)? We are very quick in invoking a force to use it as a gateway into hidden realms, and potential treasure house of knowledge, instead of infusing its powers with that of our Sphere of Sensation.

Now, only because of what I just wrote, some individuals will claim that I now told you to stop scrying. I did NOT! What I said was that you cannot gain true Gnosis only by scrying on the astral plane. The astral plane is a treasure house of illusions and presents yet another maze. Do you really believe that by only scrying more you will gain more true visions? Think again; you will probably only end up being a astral junkie instead. It is true that you will gain a more clear and true vision from the true Work; a true clairvoyance. But that is not from searching for astral knowledge per se; it comes from entirely different techniques. True vision is the outcome of more important work than that.

I am of course referring to purely energetic work. You must learn to infuse your Sphere of Sensation with the Powers of the Universe, with its Energies. You must learn to merge the microcosm with the macrocosm. You won’t do that by scholarly endeavours or communing with entities in the astral. It takes something else. Besides, there are other utilites and advantages from traditional scrying work than simply using a questionnare before an encountered entity. I am talking about astral scrying as a means to receive initiation and undergo transformations, which in turn also may have energetic consequences.

The Tree of Knowledge and the Tree of Life are deceptively alike. They are almost as twins. Thus it is easy to mistake one for the other. For instance, they both have two opposite paths – darkness and light about them. But they are not the same. They have different natures. Eating a fruit of Life will grant different qualities to your being compared to that of eating the fruit of Knowledge. Surely you must suspect this?

May we gain Gnosis trough eating the fruit of Knowledge? I doubt it. The fruits of the Tree of Knowledge has given man his discriminative faculties – his ability to analyse, that is to separate. That is needed in the Solve Phase. But you cannot reach to the Coagula without knowing how to unite the two principles. This uniting principle may only be granted to you by eating the Fruit of Life, plucked from the Tree of Life – that is the Tree of Love and of Light. Gnosis – that is True Knowledge of the nature of things – can only be granted by the Tree of Life (Light and Love). With Immortality comes also Cosmic Consciousness. Enough said. Please feel free to misinterpret and misrepresent me as you wish.

S∴R∴

Conversations with a Master Alchemist: On the subject of the Solar Consciousness

o

One good thing about heated debates in the Golden Dawn community is that it sometimes draws out the Hermetic Masters from their hideouts in an attempt to set the record straight. Not that I believe that any words of wisdom from a Master will change the hearts of the majority. I’m not that naïve. But I do hope that at least some earnest students of the Royal Art will benefit from the following words – if their minds and hearts be sufficiently open and void of preconceptions.

During the last decade the Chiefs of the Rosicrucian Order of Alpha et Omega has made several revelations as to the nature of the Great Work, as transmitted to them from the Third Order. The purpose has been twofold in this revelation. One has been to provide sincere students of the Hermetics some guidelines against the trappings of the maze or labyrinth which is the Alchemical Tradition. The other purpose has been to provide proof that the Third Order actually does exist and that the Hermetic Alchemical Tradition it teaches likewise is authentic. G.H. Fra. L.e.S. made a summary of these revelations just recently. I will quote it in full albeit in a slightly amended format:

1. The true nature of the Opus Magnum is ENERGETIC EVOLUTION. This is the actual purpose of life on Earth. Human beings are but larval forms of a higher, purely energetic form of life that human beings are evolving towards.
2. The Prima Materia of Internal Alchemy is actually the living matter of the HUMAN BODY.
3. The alchemical transmutation of Lead into Gold is actually an analogy for the transmutation of the Physical Body (Saturn = Lead) into a SOLAR BODY of LIGHT (Sun = Gold).
4. The ROYAL ART of Alchemy is the science of IMMORTALITY – the science of the cultivation of SOUL: a Solar Body of Light that can survive the death of the physical body – and even render us CONSCIOUSLY IMMORTAL.
5. The TRUE PURPOSE of all Hermetic arts, whether GOLDEN DAWN MAGICK, laboratory alchemy, or Hermetic Internal Alchemy is the ACCELERATION of this Energetic Evolution that otherwise would require many incarnations to complete.
6. The THIRD ORDER of the Alpha et Omega teaches HERMETIC INTERNAL ALCHEMY - the highest form of Hermetic Science – in the sense that it is the most powerful operative practice to ACCELERATE Energetic Evolution.
7. Hermetic Internal Alchemy is so powerful that – by using it – you can cultivate a Solar Body of Light in a single lifetime.
8. Hermetic Internal Alchemy uses a SECRET FIRE to “cook” and transmute the physical body into pure energy.
9. The true nature of this Secret Fire is the FIRES of the PHYSICAL BODY itself.
10. The most powerful and creative of these fires of the physical body are LOVE and SEXUALITY.
11. Hermetic Internal Alchemy thus cooks the Physical Body (Saturn = Lead) into a Solar Body of Light (Sun = Gold) by harnessing the fires of Love and Sexuality – and using them to accelerate Energetic Evolution.
12. The processes of Hermetic Internal Alchemy hold the secret keys to the true and correct preparation of the PHILOSOPHER’S STONE.
13. The Philosopher’s Stone is an incredibly powerful ELIXIR of LIFE that can be used, on the one hand, to increase longevity, and on the other hand, to dramatically accelerate the cultivation of a Solar Body of Light.
14. The opening phase of this Opus Magnum of Hermetic Internal Alchemy involves cultivation and separation of the ASTRAL BODY.
15. For the first alchemical SEPERATIO (in order to separate the Astral Body from the physical body) it is necessary to first liberate the Astral Body from the turbulence caused by its constant bombardment with physical sensations, thoughts, emotions, etc., coming from the physical body. This is the true reason why real initiatic traditions universally require initiatic SILENCE.
16. True ASTRAL PROJECTION is only possible AFTER an Adept has first fully cultivated his or her ASTRAL BODY and achieved the FIRST ALCHEMICAL SEPARATIO. (This can only be achieved by first liberating the Astral Body from the domination of the Physical Body as described above).
17. This has nothing to do with the sort of waking visions involved in “Skying in the Spirit Vision” or that is commonly understood as Astral Projection by the New Age community. Such waking, visionary states can only reach as far as the LOWER ASTRAL, the realm of illusion and self-deception.
18. True Astral Projection occurs in a completely DIFFERENT state of consciousness other than any sort of WAKING visionary or trance state. This state is known only to Adepts once they achieve the First Alchemical Separation. Only then, can we pierce through the LOWER ASTRAL with its deceptions and delusions – to achieve the TRUE spiritual vision on the HIGHER ASTRAL plane.
19. PROJECTING IN THE SPIRIT VISION is a higher and superior form of visionary experience available to Adepts of the THIRD ORDER of the Golden Dawn. Skrying in the Spirit Vision, as published by Crowley and Regardie, referred by analogy to this higher, THIRD ORDER technique all along.
20. This HIGHER visionary experience of the HIGHER ASTRAL PLANE opens only to the eyes of the Adept that has:

• Fully cultivated her or his Astral Body – and
• Liberated the Astral Body from the domination of the physical – and
• Achieved the alchemical SEPARATION of the ASTRAL body from the physical body and mastered its PROJECTION – and
• Awakened to full consciousness and awareness on the HIGHER ASTRAL.

In the latest round of discussions, as a response to this declaration, there has been suggested that all of this is either a rehash of old oriental Tantrik and Buddhist teachings, wrapped up in an occidental package, or that it has been extracted almost verbatim from the popular books of Kenneth Grant! It has even been suggested that this obsession with immortality and survival of the second death smells “Left Hand Path”; alchemical formulas of immortality are redundant as our souls all are already immortal anyway. Being obsessed with immortality is nothing but that fear of loosing the ego, according to the dectractors. The bottom line is that the points presented above is nothing new and quite common knowledge, and quite simple to discern after some study of basic occult symbology, and that initiates all over the world already practice the active cultivation of the solar body. Thus there is no need to uphold the mysterious cloak of secrecy and glamour of inaccessibility.

This of course provoked the good Alchemical Master, which my readers already have been thoroughly acquainted with here on my blog, to produce yet another statement to dispel all erroneous notions or strange suggestions once and for all. Thus what follows is “the words of alchemical Master, R.C., faithfully translated and transmitted by Lux ex Septentrionis, Frater R+AC.”

I certainly do not wish to deprive you of your cherished illusions. The actual creation of the Solar Body of Light, however, has never been published anywhere or at any time. In reality, the creation of the Solar Body of Light is the most carefully guarded secret of all the great initiatic traditions of the world, from the Pythagorean and Hermetic traditions in the West to the Taoist tradition in China, and the Tantric traditions in both India and Tibet. There do exist, however, documents where you might find vague indications, and in rare instances, perhaps even a pseudo instruction in the training of the Solar Body of Light.

But know this. All of the great traditions teach that the true creation of the Solar Body of Light CAN NOT even BE communicated in writing. In fact, the TRUE secret can’t even be communicated as oral tradition, but rather only energetically, from the Master having already achieved this development to the Disciple who receives this most sacred of initiations.

This transmission can only occur from SOUL to SOUL, and certainly not from a written page to a person. Read and study carefully the instructions that Christ gives to his disciples. Like Buddha, all true alchemical Masters have said over and over that you must have a particular YEAST to awaken gold, and that this yeast may be possessed only by one who has formed it by Divine grace or has received it from another son of Hermes. The former is extremely rare as we shall see.

This is because this formation can only be accomplished through a certain union of Souls and spiritual power passed to the Disciple from an alchemical Master who in turn received it from his own Master, etc. This, however, is TRUE initiation, and not that as understood today in this period of spiritual decadence wherein so many do not even understand the spiritual value of silence, puffing themselves up instead by pretending to publish secrets in books, on the internet, etc.

The true mystery can only be obtained from one who has it. The same is true for initiation. To open a book and consider yourself an initiate merely because you read dead words on paper made from dead wood is a dead end that leads only to delusion and spiritual bankruptcy. This is also the true meaning of initiatic lineage. As it is written that: “None may become Priests and Priestesses of the Eternal unless consecrated by the Eternal itself.”

Only the rarest of human beings, having received their mission on Earth from on high, have received that rare gift of a fully formed Solar Body of Light or the ability to cultivate it in a single lifetime on their own - the great Avatars like Christ, Buddha, Krisna, etc. All others must raise their Solar Bodies with the sacred YEAST - that only another who possesses it - a Solar Master - may transmit.

Can you not see and understand that those who seek, awaken precisely when they come into contact with someone who has precisely this YEAST for their spiritual awakening? Think for a moment. Investigate for yourself, but do not allow yourself to be misled by a delusion of simplicity of something that I can assure you is not a simple matter at all. Do not allow yourself, through mere vanity, to be misled by dead words written on dead wood made into paper.

I repeat: This is the most occulted SECRET of humanity, carefully concealed in all of the religions and alchemical traditions of the world.

However, if you truly believe that to cultivate a Solar Body of Light on your own is such a simple matter, requiring only time and discipline (very laudable as they are) as you each claim, I invite you to prove this to us.

I will then, together with countless others, bow before the first among you who accomplishes this “simple” task - recognizing you as our new teacher and Master at the level of another Christ or Buddha.

With respect,
Master R.C.

And regarding the accusations of “Left Hand Path” practices and “obsession with immortality”, and the futility of it all, Master R.C. has the following to say:

The Hermetic tradition does not say, nor has the Alpha et Omega ever said that the soul is NOT immortal. According to the Hermetic tradition, the natural state of the soul is, of course, immortality, at least in the sense that the energy of the Soul survives death. But do the memories, etc. of the incarnation?

Even the Judaic tradition, in its esoteric aspect, teaches even if the Soul is immortal, however, it requires a vast amount of time until the evolution of the individual, following the normal course of nature, is such that the individual is fully conscious and aware within this immortality.

The Hermetic tradition teaches that everything in nature is evolving towards perfection. Alchemy merely shortens the interval required to achieve attain perfection.

The same is true for the energetic evolution of the human Soul. Initiation within the great alchemical traditions of the Earth, including the Hermetic, is a means of abbreviating the necessary time, or of accelerating this process. In their essence, this is that same function that has yoga, Qabalah, or even the mystical aspect of Buddhism or any other religion. Study the classics of excellent authors like Mircae Eliade and you will be able to follow this ariadne’s thread throughout the spiritual history of mankind.

It is useless to address nonsense you raise about the left hand path, dark path, etc., except to say that such are comments one makes only when they to not know what else to say. I do not wish to be rude, but nor shall I remain silent in the face of nonsense like this, with its taste of Christian Integralism with its obscurantism of human reason and of the human Soul as it has been for Millennia.

Read the discourses of Buddha, of Zoroaster, the Sankara of Hermes Trismegistus, (the collection of hermetic authors called by this name), and other good authors – and you will see that it is not I who affirm these things, but that the tradition has always been on this solid ground. The TRUTH will set you free, not the obscurantism of misleading, sarcastic remarks.

The subject of the energetic evolution of the human Soul is quite complex and certainly can not be fully covered with these few lines. This, however, may be sufficient as a small note to clarify my thinking, which is, I repeat, not based on my own ideas, but reflects the inherited wisdom of Millennia.

Master R.C.

So ends the words of a Master. Personally I believe the issues raised regarding the “Left Hand Path” are quite interesting, but perhaps a bit unexpectedly. I have had a discussion before here on the blog (albeit in Swedish) with a Left Hand Path practitioner of Qlippotic Qabalah, which was quite a learning experience of me. In the wake of that discussion it has dawned upon me that dichotomies such as “Left Hand Path” and “Right Hand Path” are highly misleading. Out of spiritual ignorance I also used to do this separation between them two paths. But nowadays I find it way to limiting for my understanding. In my current opinion most genuine esoteric traditions, such as that of the Golden Dawn, has or should have aspects of both. Thus the Hermetic Tradition is better designated as a “Middle Path”.

Also, what is usually seen today as “Left Hand Path” in the occident (typically labeled as the “Qlippotic Qabalah”, “Chaos Magic”, or “Dark Magick”) isn’t necessarily the same as the “Left Hand Path” in the orient. They share the antinomian character though. But here I must again remind the reader of the quite obvious and strong origins of the Sabbatian Qabalah, through Jacob Frank and the Asiatic Brethren, in the modern Golden Dawn style “Hermetic Qabalah”. Thus in the Letters L.V.X. there is also the notion of Evil amongst the good (“which doth forward the good”), as well as an acknowledgement of a good and evil side of Godhead – Lord of the Universe, Lord of the Light and of the Darkness.

Thus is it fair to compare Kenneth Grant, and whatever Qlippotic that is associated with his teachings and practices, with that of the Nath or Rasa Siddhas? The Tantrik tradition is surely very similar or akin to the Hermetic Tradition, and it does follow a path which is regarded by many profane Hindu devotees as both frightening and rebellious, and blasphemous even to some of the faint hearted disposition. Still it is the path of the alchemical initiate of the orient. In the east “Right Hand Path” has more to do with organized and religious practices of the outer world or the profane, while “Left Hand” is associated with the initiated Tantrikas. Thus “Left Hand” might equally be regarded to be “esoteric” and “Right Hand” exoteric, although there do exist paths of the esoteric Yoga which is more rightly designated as Right Hand Path. At least this very general categorization seems to be useful according to my present limited understanding of the Eastern Tradition.

Furthermore, the Hermetic Masters are not addressing the “litte ego” here when they discuss the immortality of the soul. Instead they refer – to use a Qabalistic term – to the Ruach or the self-conscious mind. Following Golden Dawn qabalistic philosophy the goal is to make the Ruach or Self-consciousness a transparent vehicle for the Higher Self or Neschamah. In this the Ruach must be made to be the king of the Soul, seated firmly on the throne as the New Adam with his Iron Rod. Or, to use a slightly different terminology, to become anointed as the Christos. In my opinion, and obviously also according to the Master R.C., Jesus Christ is a prime example amongst others of one who in fact did attain a Solar Consciousness; it is followed by a illumination and full identification with the “Father” or True and Only Self.

The transfiguration into Solar Consciousness

In Internal Alchemy you aspire to separate the different “bodies” or “layers” in the human being to reunite them again into a new and glorious whole. At least this is how I perceive it reading the words of the Master. The end result is a full Cosmic Consciousness in which the radiant Solar power of the Spirit is transmitted inhibited through both the Soul and the Body. This is the transfiguration of the Christ.

S∴R∴

The Golden Dawn and self-initiation

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The concept of self-initiation (abbreviated as “SI”) is a relatively new phenomenon in the Golden Dawn community. However, this has not always been the case amongst other organizations. The biggest “rosicrucian” organizations of them all, the Rosicrucian Order, A.M.O.R.C., has used self-initiation as an integral part of their preparatory work at the level of “Atrium” since the 1920’s, rituals who are supposed to be performed at the “home sanctum” of the individual member. But in the world of the Golden Dawn this has for almost as long a time been a fundamentally foreign idea.

In the early 20th Century when the Golden Dawn flourished in different avenues, such as the Stella Matutina, the Alpha et Omega and Fellowship of the Rosy Cross, the concept of Temple initiation in the Outer Order was part and parcel of the hallmarks of the Golden Dawn tradition. In this respect the Golden Dawn was quite freemasonic in its outlook on initiation and lineage.

This attitude was soon to be changed however since most of these Temples closed their activities in the 1940’s (Alpha et Omega) and 1970’s (Stella Matutina). Israel Regardie, himself an initiate of the Stella Matutina in the 1930’s, introduced the concept of self-initiation in the Golden Dawn tradition already in his scholarly introduction to The Golden Dawn: The Original Account of the Teachings, Rites & Ceremonies of the Hermetic Order of the Golden Dawn, written in 1937. But it was first heard of being practiced through the confessions of the two founders of the Order of the Cubic Stone, a Crowleyan Golden Dawn hybrid organization which saw its heyday in the 1960’s. Both of the founders, David Edwards and Robert Turner, published journals containing their self-initiatory workings through the Outer Order and into the 5°=6° Grade of Adeptus Minor.

Israel Regardie was the single individual who not only introduced the idea but also popularized the concept of self-initiation in the Golden Dawn community. This idea is expressed in both his editions of the Golden Dawn curriculum, the aforementioned The Golden Dawn, originally published in four volumes during the late 1930’s and early 1940’s, and the latter The Complete Golden Dawn System of Magic, published in 1984. Especially the latter title is a clear proponent of this idea and expounds upon it further.

It seems as if Regardie proposed the idea that his own development of the so-called “Opening by Watch-Tower” ritual was to be substituted for the Outer Order Elemental Grades of the Golden Dawn. It has been suggested that in his opinion this highly potent ritual resumed the entire Outer Order process and therefore could be used as a self-initiation ritual into the Golden Dawn. He also used this formula on his closest student, Cris Monnastre, who would perform this ritual hundreds of times until he found her eligible for advancement into the Adeptus Minor or 5°=6°.

However, it has also been suggested that Regardie didn’t believe it was possible to self-initiate into the 5°=6°. Thus in time for her initiation in 1982 into the Adeptus Minor level Regardie himself initiated her into the 5°=6°, in a fully consecrated Vault of the Adepti. This event also sparked the resurrection of the Hermetic Order of the Golden Dawn in America in the early 1980’s.

Since then this idea has been thoroughly ingrained into the modern mind of the Golden Dawn student, that it is possible to self-initiate through the Outer Order grade system, but not into the Adeptus Minor. But I ask if this is a fact or simply a token of wishful thinking, or simply has become necessary only because of the fact that there weren’t any known initiating Temples to be found anywhere in the world at the turn of the late 1970’s?

Personally I have a firm belief when it comes to the concept of self-initiation and I have written elsewhere on this blog regarding the pros and cons of SI (as well as of astral initiation). But I believe it’s time for me to develop this thinking a little bit further. As it seems, the truth is seldom in black and white.

First of all, I don’t believe it’s possible to become a Golden Dawn initiate simply by the aid of self-initiation. The Golden Dawn tradition sets its own criteria of who is considered to be an initiate and who is not. It plainly says that you need an initiator to become fully initiated. Compare with Freemasonry. You will never become a Freemason just by performing the Blue Lodge grades solo, by yourself. Why anyone would even consider calling himself a Golden Dawn initiate if not being initiated by a Golden Dawn Order is beyond my comprehension.

However, you may become a Golden Dawn Magician, i.e. a Ceremonial Magician who works within the Golden Dawn tradition. And there are lots of these magicians around who has never seen the insides of a Golden Dawn Temple, but still deserves my deepest respect as a fellow magician.

But one has to make a clear distinction between an initiate and a non-initiate nevertheless. The former is part of a greater egregore and current, besides having access to centuries old oral traditions and unpublished documentation, which aids him in his spiritual unfoldment, the latter has only himself to resort to and published literature. Even though it is possible to tap into the Golden Dawn current by the simple use of its ceremonies of Theurgy and symbolism, this cannot be compared to becoming a part of that current through ritual group initiation. And the current of the Golden Dawn is mighty indeed! So it’s no surprise that it spills over to non-initiate practitioners of the Golden Dawn system of Magic.

Thus in my opinion self-initiation may never become a legitimate substitution for Real Temple Initiation. But it is the second best option if you want to spiritually emulate states of consciousness which approximate that of Temple Initiation. It definitely is a much better option compared to so-called “astral initiation”, in the case of a student of the Golden Dawn lacking the ability or possibility to receive classical Temple initiation.

In both classical Temple initiation and self-initiation you basically involve three levels or planes of existance, commonly referred to as the physical, etheric and astral. These three levels are involved in all forms of Ceremonial Magic and Theurgy (or at least should be) to be successful. There is the physical movement and direct manipulation of nerve current, and then there is the energetic manipulation of the etheric double or Sphere of Sensation (aura) using the subtle energy called “prana” or “qi” in the eastern traditions, or “pneuma”, “ruach”, and “L.V.X.” in the western, and then lastly there is the emotional and spiritual (i.e. astral) impact.

In ritual magic, of which initiation plays an important part, the focus lies in the physical and energetic bodies (the Sphere of Sensation) through the transmission of magical current, but it has also a profound spiritual and emotion effect because of this current (which passes through the astral from the causal-spiritual) and especially the ritual drama which forms emotionally charged concepts or thought forms in the mind. The ritual also creates a portal into the astral realm, the particular plane or dwelling place of the force invoked. This astral realm may be reached and researched through the use of certain symbols contained in the ritual. Thus in self-initiation one has to combine ritual magic and energy manipulation with inner visionary work.

But I believe the modern approach, which has been suggested in the wake of Regardie’s publications, to solitary perform the actual initiation ceremonies directly or from his books is a bad way to approach this subject, even if Regardie himself initially suggested that the self-initiating student should visualize the entire rituals in his imagination. Even though Golden Dawn initiation rituals may be performed by fewer officers than the required per the ritual instructions, and thus become modified to suit the number of present Officers, it always must at least have the initiator present for it to be a real Temple Initiation. Thus in classical G∴D∴ (and R+C) initiation, the initiate needs the initiator (the significant “other”).

But this aside, there is a lot a solitary magician can do to approach the Golden Dawn current. The initiation rituals may be emulated without taking resort to performance to the letter as they are presented in Regardie’s books. Thus with self-initiation I would recommend a simpler approach:

1. Invocation of the forces attributed to the Sephiroth in succession. At the level of Malkuth (attributed to the Zelator 1°=10° Grade) the self-initiate should regularly invoke Earth and the Earth Triplicity of the Zodiac, through the use of the Pentagram Ritual. At the level of Yesod (attributed to the Theoricus 2°=9° Grade) he should instead invoke Air and the Airy Triplicity of the Zodiac, as well as the Planet of Luna (and also the transcendent twin of Saturn). At the level of Hod (attributed to the Practicus 3°=8° Grade) he should now invoke Water and the Watery Triplicity of the Zodiac, as well as the Planet of Mercury (and also the transcendent twin of Jupiter). Lastly to finish off the self-initiation cycle through the Elemental Grades he should at the level of Netzach (attributed to the Philosophus 4°=7° Grade) invoke the Element of Fire and the Fiery Triplicity of the Zodiac, as well as the Planets of Venus and Mars. David John Griffin’s little gem The Ritual Magic Manual: A Complete Course in Practical Magic is a perfect primer for this kind of SI work.
2. This is then to be combined with path-workings in a similar style to the ones presented in Dolores Ashcroft-Nowicki’s The Shining Paths, but re-written to better incorporate the symbolical journey made by the candidate through each Path of the Golden Dawn initiatory system (in where each Tarot Trump plays an essential part). Vital ritual components from the actual initiation ceremonies may (and should) be integrated with this, for example a solitary version of the openings and closings of the Grades, and some important (but simplified) movements done to emulate the ritual drama of the advancement ceremony. But the emphasis should be made on the astral vision and inner journey when it comes to the traversal through the Paths upon the Tree of Life.
3. Furthermore, to ingrain and activate (in the Sphere of Sensation or aura) the different diagrams used throughout the rituals, the self-initiate should regularly meditate upon them. Here also the self-initiate could open and close the session as per the description of the Elemental Grade to further advance the level of working.

This combined use of ritual invocation, and meditation, as well as the type of path-working rituals as has been suggested, can create a spiritual environment which may elevate the soul to a level approximating that which is supposed to happen in a Real Temple Initiation. In rare instances it may even make someone a “Practicus” or “Adeptus Minor”, but perhaps not valid in an Order context. If you want peer recognition, traditional Temple initiation is the only way to go. But there is more to Temple initiation than mere peer recognition. But that is another story worth of its own essay.

Regarding Israel Regardie’s recommendation to use the Watchtower Ritual as a substitute for the Elemental Grades, I agree with many modern Adepts of the Golden Dawn that it is a bad recommendation. But in my opinion it is not because of the actual Elemental forces being invoked together per se but primarily because of the innate 5°=6° nature of that ritual. So properly speaking the Watchtower Ritual may be used as a self initiation ritual into the Adeptus Minor 5°=6°, in a last phase of self-initiation, more than to the Elemental Grades. Another reason for leaving that ritual for last is because of its sole emphasis on the Enochian aspect of Golden Dawn Theurgy. For the similar reasons I would also leave out any Enochian Calls through the self-initiatory process of the Outer Order, as these workings properly are introduced at the level of the Second or Inner Order.

For the Elemental Grade self-initiations I would recommend the use of the Greater Pentagram Rituals (meaning the use of the individual Pentagrams from the Supreme Ritual of the Pentagram) in the manner as these are used by the Hierophant in each opening of the Grades of Zelator 1°=10°, Theoricus 2°=9°, Practicus 3°=8°, and Philosopus 4°=7°. Even if the actual use of these Pentagrams used to be reserved for the Adepti Minori, the self-initiate must take the role as the Hierophant himself, hence he must himself perform them even if it is “beyond” his level or Grade.

For the initial Neophyte level of self-initiation I would recommend a thorough study of the Neophyte formulae of the Magic of Light, as suggested in “Ritual Z-2”, and especially under the heading of “Shin – Spiritual development”. This ritual emulates the admission ceremony of Neophyte 0°=0° and serves to be a species of “self-initiation” ritual of the Adeptus Minor to reach his Augoeides or Higher Self. Therefore it is likewise a very good ritual to perform for the purely self-initiating student. This should be combined with the regular peformance of the Lesser Invoking Ritual of the Pentagram which is especially attuned to the 0°=0° formula.

In the instance of the “Ritual Z-2” the Higher Self or Divine Genius takes the role as the initiator. This is also the attitude which must be held by the self-initiate in general. He mustn’t allow himself to relegate or debase his workings with the notion that he himself is the one doing the initiation. Therefore the very word “self-initiation” is misattributive of the goal of initiation; to facilitate the union between the ego or mundane self and the Higher Self or Divine Genius.

For the Portal of the Vault of the Adepti, the lowest level of Inner Order work, I would recommend a regular performance of the Supreme Invoking Ritual of the Pentagram, as it invokes the Element of Spirit crowning the work of the Outer Order. The self-initiate may also incorporate essential portions from the opening of the Portal of the Vault of the Adepti, such as the manifestation of the Word (Paroketh) and the use of the abbreviated “Enochian Call” used in the Stella Matutina version of the Portal Grade Ceremony. A corresponding path-working may be worked out through the Path of Samekh, the Archer, in a similar manner as with the Elemental Grades. There are also lots of highly illuminating alchemical and other diagrams contained in that ritual well worth meditating on.

I also want to stress the importance of the reintegrating process contained in the Portal of the Vault of the Adepti through the dominion of the Spirit or Akasha. Working through the Elemental Grades, the self-initiate subjects his psyche and sphere of sensation to a phase or process of disintegration, likened to the Solve stage of alchemy. In this phase each of the Elements and elementary parts of one’s make-up is isolated, analysed and purified separately. This disintegration may also be likened to a putrefaction, “blackening” or alchemical nigredo.

On the other hand, the process initiated by the influence of Elemental Spirit starts the succeeding phase which in alchemy is called Coagula, reintegration and union. This may also be likened to the stage of albedo, or “whitening”.

So it is imperative not to end the self-initiatory process at the level of Philosophus or Fire. Even if all of the Elements have become activated in the Sphere of Sensation, at the level of Philosophus, they are still being held apart there. There is also the need of infusion of Spirit or Akasha in the Sphere of Sensation to complete the alchemical process. In the original Golden Dawn Order from 1888, prior to the manifestation of the Second Order (the Rosae Rubeae et Aureae Crucis or R.R. et A.C.) in 1892, or as we know it today, equipped with the Vault of the Adepti et al, the level of Portal or Spirit was all that could be transmitted to the initiate. Initiation into the Element of Spirit was the end station of the journey. This is also the end station in the journey of the self-initiate.

Still I wish to make it perfectly clear that the mere performance of these Pentagram Rituals, path-workings and meditations on diagrams doesn’t make anyone a Golden Dawn initiate regardless of level of spiritual attainment. It may however make you an initiate of the Sephirah according to the Rosicrucian system of initiation, according to the Tree of Life, which would make the self-initiate the equivalent of that Grade held by a Golden Dawn initiate. And according to the general view held by Adepts in the Golden Dawn community, including Israel Regardie and with which I concur, the highest level a self-initiate may reach in the context of the Golden Dawn tradition is at the Veil of Paroketh.

And in the final analysis this is not so bad in my opinion. The goal is the transmutation of the base matter of the student, and both Temple initiation and self-initiation is effective tools to reach this goal of transmutation, although the latter solitary path is more arduous and hazardous, and doesn’t reach as far as compared to the former.

This doesn’t mean that it is impossible to reach Tiphareth and the Sephiroth beyond solely by self-initiation. But it is extremely difficult to pass beyond the Veil as it requires a combination of dedication, very hard work and exceptional talent, but beyond anything else the direct intervention of the Divine Grace (i.e. good “luck”). It may be compared to casting dice; you have to be a good gambler to be able to rend the Veil of Paroketh. It may be compared with the alchemists searching for the Philosopher’s Stone without access to initiation into Hermetic Alchemy; they can only receive the wisdom necessary to reach the Summum Bonum by the Grace of God (Ora et Labora). Initiation however by-passes this as the sacred knowledge has already been received and is contained within the uncorrupted traditions and the power of spiritual lineage.

A final observation, which I already hinted at in my discussion on the “Ritual Z-2”, and the last paragraph when I wrote “solely by self-initiation”. Who in the Golden Dawn cannot (or mustn’t) be a self-initiate to properly activate the current? I mean, even if you have the privilege of being a member of a Golden Dawn Temple (and there are lots of these today), going through all initiations in the traditional fashion, this won’t necessarily make you a part of a Grade spiritually speaking just like that. It takes hard work on your own to reach a supposed Grade.

Initiation literarily means “to start”, i.e. to initiate a process of unfoldment. To properly unfold the initiate he has to work with spiritual exercises and rituals by himself, under the guidance of the initiated current within the context of the egregore. I hold that, in the optimal situation, to belong to a Grade means that a process is alive and dynamic which has been initiated by the advancement ceremony and which finally ends with the initiate becoming attained of that Grade (by individual hard work), just prior to taking his next advancement.

So it boils down to the fact that there shouldn’t be any significant outer difference when one scrutinizes the actual individual work being done by the self-initiate and the regular Temple initiate; the only difference being the lack of traditional full and physical Temple initiation. Classical Temple initiation is not a jolly free ride which makes individual work reduntant. On the contrary it necessitates personal hard work to cultivate the seeds sown by the initial admission or advancement ceremony.

To summarize this discussion, there are lots of suggestions and directions in the above paragraphs for the aspiring self-initiate if he dares to look for them. An aspiring self-initiate shouldn’t worry about anyone criticizing him for using Inner Order techniques, such as the “Ritual Z-2” or the Pentagram and Hexagram Rituals, Rituals “B” and “C” respectively. As a self-initiate he is bound to use them and more advanced formulae to successfully self-initiate himself. But let him stay away from implementing the Enochian stuff, as contained in Rituals “H”, “S”, “T”, “X”, “Y-1”, and “Y-2”, into his regimen of self-initiatory discipline until he has reached the final level of Portal of the Vault of the Adepti and started to work properly with the ritual of the Opening by Watch-Tower.

The self-initiate should however try to stick to the symbology pertaining to the Grade he wishes to emulate. I.e. he shouldn’t use the Watchtower Ritual already in the Outer Order process as it incorporates specific 5°=6° Grade formulae pertaining to the Vault of the Adepti. He should wait with that until the last stage of his work. If the self-initiate wants to use the Elements in unison, may I suggest instead using the Supreme Pentagram Ritual. However, I would recommend the self-initiate saving that for the Portal of the Vault of the Adepti SI ritual.

For the 0°=0° SI ritual, I would recommend using the “Z-2”. For the Elemental Grades I would recommend using solo versions of the openings and closings, and to use important portions from each Elemental Grade (breaking them up in a similar fashion like the “Z-2”), combining this with path-workings and meditations on the diagrams contained in each ritual. I would also admonish the aspiring Golden Dawn self-initiate not to incorporate foreign (non G∴D∴) elements (such as from Crowley-Thelema) if he wants to attune to the Golden Dawn current.

I would like to close this essay with some thoughts I have had recently regarding a modern classic penned by John Michael Greer entitled Circles of Power: Ritual Magic in the Western Tradition. It has been suggested that this book and its instructions may be used for Golden Dawn self-initiation. In the pages 58-62 of this book the author covers the use of the different Openings and Closings which may be utilized for SI work, using the pentagram ritual. Greer distinguishes between three different openings and closings which he refers to as the “first”, “second” and “third” degrees.

I quite recently acquired a copy of this book by Greer so I haven’t had the chance of reading it yet in full. But reading the first two chapters of this book it really looks promising and could at last replace the old time favourite self-initiation book Modern Magick: Eleven Lessons in the High Magickal Arts by Donald Michael Kraig. Also skimming through the said pages 58-62, and some preceding them, it becomes clear that Greer adheres to the Stella Matutina model of First, Second and Third Degrees:

First Degree: Neophyte 0°=0° up to Philosophus 4°=7°, i.e. Malkuth.

Second Degree: Portal of the Vault of the Adepti, i.e. Yesod.

Third Degree: Adeptus Minor 5°=6°, i.e. Tiphareth.

This is an interesting observation and I would bet my money that Greer’s model of self-initiation more links the self-initiate to the Stella Matutina egregore and current, rather than to the currents of the original Golden Dawn and Alpha et Omega egregores. Nevertheless, it seems to be a very interesting book and I look forward to reading the rest of it. Perhaps I will return to it here on my blog and make a full review after I have finished my reading.

S∴R∴