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Twitter Facebook Pinterest WhatsAppRecent ChangesSend via e-MailPrintPermalink × Table of Contents I. Frequently Asked Questions (FAQ) II. A Brief History of the Golden Dawn III. Golden Dawn Minutiae IV. List of Active Golden Dawn Temples and Related Organizations Successor Golden Dawn Organizations Golden Dawn Derived Orders Related Occult Organizations V. Useful References The Golden Dawn FAQ Updated: December 1999, Version 6.0 THE GOLDEN DAWN: FREQUENTLY ASKED QUESTIONS AND RESOURCE LISTS Version 6.0, December 1999 Created and Maintained by Steven R. Cranmer ([email protected]) from 1993 through early 1999. Now maintained and updated by Al Billings ([email protected]). Copyright Steven R. Cranmer, 1993, 1994, 1995, 1996, 1997, 1998 Copyright Steven R. Cranmer & Albert Billings, 1999 The master version of this document is available at the Golden Dawn Library Project at http://www.hermetic.com/gdlibrary/. Please copy it from this location if you wish to use it. The authors grant the right to copy and distribute this file, provided that it remains unmodified, the original authorship and copyright is retained, and that it not be incorporated into any redistributed or commercial publication without the authors' knowledge. “Modification” here includes the reformatting of the file into other types, such as PDF. The authors retains both the right and intention to modify and extend this document. I. Frequently Asked Questions (FAQ) (1) What is the Golden Dawn? The Hermetic Order of the Golden Dawn is an initiatory society devoted to spiritual, philosophical, and magical development. The ideas studied by Golden Dawn initiates are a unique combination of Jewish Kabbalah, ancient Egyptian and Greek mysteries, several strands of Christianity, and many other Western esoteric traditions. To quote its “history lecture,” (from Israel Regardie's book, The Golden Dawn), “The Order of the G.D. [Golden Dawn] is an Hermetic Society whose members are taught the principles of Occult Science and the Magic of Hermes.” The Golden Dawn was founded in 1887 by three British Freemasons (see the brief history in Part II, below), and it admitted hundreds of men and women over the next several decades. The original Golden Dawn generated a body of esoteric knowledge about Hermetic magic, divination, alchemy, and philosophy that is unparalleled to this day. Traditions as seemingly different as Chaos Magic and Gardnerian Wicca have roots in the Golden Dawn, and it has been of profound influence in the lives of artists (e.g., the poet W. B. Yeats, the author Arthur Machen) and scholars (e.g., A. E. Waite). The fascinating spiritual mysteries taught by the Golden Dawn continue to have a profound impact on people from all walks of life. The Golden Dawn “system of magic” is a tool designed to educate the student of the esoteric in both practical matters of ritual and divination, and in abstract metaphysical ideas. The focus of the Golden Dawn material is primarily Western - i.e., Judeo-Christian, Greek, and Egyptian - but some Eastern ideas have crept in over the years. It is a “hierarchical” or “matricular” system, in that certain information is reserved for students who have passed beyond a certain point in their occult education. The system of grades is as follows (along with their correspondences with the classical elements, the seven ancient planets, and the ten “sephiroth” or spiritual “spheres” of the Jewish Kabbalah), with the student beginning at the top: Order GradeGrade Name ElementPlanetSephira 0 = 0 Neophyte — — — 1 = 10 Zelator Earth — Malkuth (Kingdom) 2 = 9 Theoricus Air Moon Yesod (Foundation) 3 = 8 Practicus Water Mercury Hod (Splendour) 4 = 7 Philosophus Fire Venus Netzach (Victory) 5 = 6 Adeptus Minor Spirit Sun Tiphareth (Beauty) 6 = 5 Adeptus Major — Mars Gevurah (Might) 7 = 4 Adeptus Exemptus— Jupiter Chesed (Mercy) 8 = 3 Magister Templi — Saturn Binah (Understanding) 9 = 2 Magus — — Chokmah (Wisdom) 10 = 1 Ipsissimus — — Kether (Crown) The grades of Neophyte through Philosophus comprise the First, or Outer Order. A grade called the “Portal” comes between 4=7 and 5=6, and this contains some very powerful symbolism on the transition between the Outer and Inner “Mysteries.” The three Adept grades comprise the Second, or Inner Order (Rosae Rubeae et Aureae Crucis), and are normally only open to those who pass rigorous examinations and are chosen on other qualifications. The final three grades (which refer to the “Supernal” sephiroth) comprise the Third, or Hidden Order of Masters. There is considerable disagreement among Order sources as to whether living human beings can attain these final mystical grades (not unlike the Bodhisattvas of Buddhism, it seems). Please note that the above is just a brief summary, and that many details have been omitted for the sake of clarity. For more information, many of the books and articles listed in the Reference section can be of assistance, as can some of the World Wide Web sites associated with Active Golden Dawn Temples. Some may wonder why people would want to pursue their spiritual goals via the antiquated, or even superstitious, means of ceremonial magic. Mary K. Greer, in Women of the Golden Dawn, notes that there are several different definitions of magic that have different connotations: ”While some writers have regarded magic as psycho-therapeutic work (Francis King and Israel Regardie, for example), others have characterized it as the discovery of the unity within all duality, the truth behind all illusions. W. B. Yeats sought knowledge of what he called `the single energetic Mind,' and its pole, `the single Memory of nature,' both of which he believed could be evoked by symbols. But I like Florence Farr's definition of magic best: `Magic is unlimiting experience.' That is, magic consists of removing the limitations from what we think are the earthly and spiritual laws that bind or compel us. We can be anything because we are All.” (2) Is the Golden Dawn a religion? Definitely not. Although religious and metaphysical concepts are the focus of much of the Golden Dawn material, “there is nothing contrary to your civil, moral, or religious duties” (to quote the Neophyte initiation ceremony) in any oaths or Order matters. This is a landmark that seems to have been passed down from Freemasonry, one of the primary sources of the Golden Dawn initiatory structure. However, an overall notion of religious tolerance pervades the Golden Dawn, for one is also reminded (in the same ceremony), to “Remember that you hold all Religions in reverence, for there is none but contains a Ray from the Ineffable Light that you are seeking.” (Note: My source for the text of the above oaths/obligations comes from Regardie's published account of Stella Matutina ceremonies, The Golden Dawn. Some modern groups most probably have changed some parts of these obligations - especially the parts that deal with keeping the rituals, membership, and even the existence of the Order completely secret. It is always a good idea, of course, to inquire about these things before pursuing membership in any organization. See Question 3, below.) For those who would decry all things “occult” as Satanic and/or pagan, know that the higher degrees of the Golden Dawn seem to grow more and more Christian in character as one climbs the hierarchy of grades. The influence of the Rosicrucians, a mystical/mythical Christian organization dating from the 17th century, is strong indeed (see Question 5). For those who shy away from the often-overbearing aegis of Christendom, don't despair, as there is enough symbolism present in the Golden Dawn material to satisfy nearly any taste. Jewish Kabbalah, Islam, Hinduism, the Egyptian and Greek Mysteries, and even the Celtic mythos have all been integrated into Golden Dawn work at one time or another. One final disclaimer: While this author heartily believes that religious partisanship has no place in the Golden Dawn, this is by no means the only opinion. Some Golden Dawn groups, for example, are said to explicitly bar Thelemites (see Question 8) from membership in their Second Order. If anyone can verify this position, or provide any other similar ones, I would like to know, and would make such implicit requirements known in Part IV, below. (3) Is the hierarchy of grades merely a ruse to empower the “enlightened?” Well, even Magical Orders are made up of human beings, and some inevitably take advantage of the “faithful.” This can come in many guises: expensive dues for a trickle of information, out-and-out lies about magical powers or ancient sources, forced therapy before advancement, uncomfortable initiations, or expulsion if one holds a differing viewpoint. As with anything else, place your caveat firmly in your emptor before taking any action. However, the concept of the hierarchy of grades has its definite merits. First of all, consider the parallels with education in general. One must first learn ones' alphabet before learning to read; and learn to read before understanding Tom Sawyer, let alone Finnegans Wake. Also, training in magic necessarily involves an exploration of different modes and areas of ones' own consciousness, the experiencing of which can very well be jolting, frightening, or even life-threatening. Some aspects of the psyche are best left unexplored until one develops the tools and stamina necessary for the journey. The issue of secrecy is an F.A.I. (Frequently Argued Issue) in many forums on and off the Internet, and for the most part, most of the original Golden Dawn “secrets” have already been (or are in the process of being) published. However, it still comes up often enough to address a few points. Why keep certain things secret, you may ask? Well… It is worth it not to have everything handed to you all at once. Whether it is working out physics problems, or reading an Agatha Christie mystery novel, skipping to the end for the “answers” can take something away from the experience. Many posit the existence of a “Group Mind” which can develop in some seriously minded associations of individuals. “Secrecy” here (which is sometimes termed “Silence” to differentiate it from a more widely spread hoarding of knowledge) is just an outgrowth of simple privacy, commitment, and integrity among a closely knit group of people, who don't want their business known by the entire world. Of course, when their “business” begins to entail the propagation of a tradition claimed to be of benefit to all humankind, it becomes harder to justify secrecy as a simple privacy issue. One must differentiate between information and knowledge. There is a huge difference between the basic facts of a craft (which can be and are set down in books) and the actual skills that people develop from accumulated experience (which usually cannot even be expressed in concise words, let alone written down). I think many would agree, to use Colin Low's analogy, that a “Do It Yourself Brain Surgery” book would be a bad idea. The knowledge isn't really a secret, but it's certainly not available for everyone's immediate use, either. All things considered, however, secrecy is something which should certainly be left up to each individual. To quote alt.magick's resident terminator, Tyagi Nagasiva, “There are very many good reasons for secrecy, and very few for requiring it.” (4) Are Golden Dawn Temples still active? How can I become a member? Yes, there are Temples still thriving, from the U.S.A. to New Zealand. See Part IV, the list of active Golden Dawn Temples and related organizations, below. Becoming a member of a magical order, however, is something that should not be taken lightly. An insightful study of many of the pro's and con's was published by Donald Michael Kraig in an article called “So you want to join a Magical Order…” in The Llewellyn New Times (May-June 1992, no. 923). A few general things to note, however: Don't count on having “secrets” revealed to you. Ninety-nine percent of them are already published, in some form, somewhere. The symbols and metaphors used by a particular group or tradition may not “work” for you. Even different “Golden Dawn” groups vary in their focus or underlying worldview, and many have altered or expanded upon the original 19th century G.D. material. Don't confuse the map (the association of individuals) with the territory (the system of symbol and ritual). Listen to your common sense! If something doesn't feel right to you, by all means don't do it. Not everyone seems meant to work within an Order - possibly you can do better, and create something new! (5) How is the Golden Dawn connected with the Rosicrucians? The Golden Dawn's own ceremonies claim a descent (in spirit if not a direct lineage) with the Rosicrucians, a mystic Christian organization that may, or may not have “existed” in the strictest sense of the word. A short history of Rosicrucianism in in order. In about the year 1610, an anonymous document entitled Fama Fraternitatis of the Meritorious Order of the Rosy Cross was distributed among German occultists, and was printed at Cassel in 1614. It describes the founding of a secret order of enlightened learning in the Hermetic and Christian mysteries. The (mythical) life story of the founder, C.R.C. (Christian Rosenkreutz) is related, as well as the discovery of his wondrous tomb centuries later. A second manifesto, Confessio Fraternitatis (1615), describes the Rosicrucian Order in more detail, and firmly takes sides against the Papacy. A third document, The Chymical Wedding of Christian Rosenkreutz, is an interesting alchemical fantasy, probably written by Lutheran pastor Johann Valentine Andreae in his impetuous youth, but with little to do with the previous documents. The publication of these documents met an eager public, and many published their scholarly and religious “credentials” hoping to get noticed and chosen for membership. After about twenty years, however, this fervor seemingly died down. It wasn't until the late 1600s and early 1700s that hints of Rosicrucianism began to reappear, and the Rosicrucian egregore seemed to find a home in Freemasonry. From England to Russia, Masonic/Rosicrucian groups flourished in the late 1700s, and the most well-known were the Gold- und Rosenkreutzers in Germany. Again, however, this activity seemed to fade into the background until the late 1800s, with the popular revival of esotericism and the occult in England. The Masonic Societas Rosicruciana described below (Part II) was the immediate precursor of the Golden Dawn, but no known direct connection is known with the original 17th century Rosicrucians. In the 20th century, there has been a virtual explosion of groups claiming the Rosicrucian mantle, and it is quite wisely that the Adeptus Minor of the G.D. is warned to be wary of “strangers” claiming to be members of the Rosicrucian Order - especially those that claim that their group is the only Rosicrucian Order. This author agrees with Paul Foster Case's assessment that the “True and Invisible” Rosicrucian Order is a shared “state of mind,” not an actual organized society. Thus, any historical links between Rosicrucianism and the Golden Dawn seem to be much less important than the fact that many members of the G.D. have been and are in touch with the “soul” or egregore of the Rosy Cross. Ex Deo nascimur, in Jesu morimur, per Spiritum Sanctum reviviscimus. (6) How is the Golden Dawn connected with Freemasonry? The Golden Dawn was founded by three Freemasons (Mathers, Woodman, and Westcott) and contains a great deal of Masonically derived symbolism, but has no formal connection with Freemasonry or any of its appendant bodies. Like in the case of many other “fringe” or “occult” societies founded in the later years of the 19th century, the founders of the Golden Dawn adapted the existing allegorical and dramatic framework of Masonic ceremonies when constructing the G.D. In the Outer Order, both the layout of the Temple and the functions of Officers seem to closely mirror those of the Blue Lodge of Masonry. The names of the grades, as well as the titles bestowed upon initiates, were taken from those of the 18th century Masonic Gold- und Rosenkreutzers. In the Inner Order, the Rosicrucian drama enacted in the initiation rituals is reminiscent of that in the “Rose Croix” degree of the Ancient and Accepted Scottish Rite of Freemasonry, and is certainly related to the ceremonies of the Masonic Societas Rosicruciana in Anglia, from which the Golden Dawn was indirectly spawned. Some scholars have suggested that there is a more direct connection between the Golden Dawn and Masonry: a historical one, via a possible source of the mysterious “Cipher Manuscripts” which Westcott and Mathers used to construct the Outer Order rituals. Several sources have alluded to the existence of little-known Masonic groups in the early 19th century which have an eerie similarity with the Golden Dawn. Specifically, there have been two (possibly related, possibly identical) possibilities: The Loge zur aufgehenden Morgenrothe, a Masonic Lodge in Frankfurt with a primarily Jewish membership. Referred to in French as the Aurore naissante, (both titles meaning “Rising Dawn”), this group was founded by three Masons connected with the Rite of Strict Observance of von Hund. In 1817, a subsidiary Lodge was formed in London by the Duke of Sussex, the Grand Master of the United Grand Lodge of England. In 1822, it was closed by an Anton Wolf, who might have been a representative from the Mother Lodge in Frankfurt. A Qabalistic College in London, also known as the Chabrath Zerek Aour Bokher (“Society of the Shining Light of the Dawn”), formed around 1810 by a Johannes Friedrich Falk, from Hamburg, Germany. Mentioned mainly by Kenneth Mackenzie's Royal Masonic Cyclopaeida, this organization might not actually have existed. Both of these supposed London-based Lodges have been argued to be the infamous second “Hermanoubis” Temple of the Golden Dawn. The Cipher Manuscripts, which were probably written circa 1860-1870, are similarly argued to have come indirectly from one of these groups, via such varied persons as Kenneth Mackenzie, Lord Bulwer-Lytton, or Frederick Hockley. Further research is definitely required to prove any of these hypotheses. For more information, see: Gilbert, R. A., 1990, “Provenance Unknown: A Tentative Solution to the Riddle of the Cipher Manuscript of the Golden Dawn,” in Wege und Abwege: Beitraege zur europaeischen Geistesgeschichte der Neuzeit, ed. A. Goetz von Olenhusen (Freiburg: Hochschul Verlag), p. 79. Heisler, R… truncated (55,443 more characters in archive)