![]() The rites themselves rehearse stories and doctrines both explicitly through words and implicitly through symbol and action. By means of symbolic space and costume the participants prepare the physical and mental arena, taking on their various roles, which may include assuming 'masks' in their imagination (‘god forms’). Ritual magic makes philosophy and doctrine into drama and symbol in order to create ceremony. The system of exams in geomancy and alchemy or magical grades may sometimes seem reminiscent of Harry Potter’s world, but in the end ritual magic is about aligning the forces of microcosm and macrocosm. However, it should not be thought that the 'magic' of the Golden Dawn was primarily involved with casting spells or changing the outer world, as its focus was very much on raising the consciousness of the individual her or himself. It is impossible to summarise the work involved in the Golden Dawn, not least because the written records only take us so far. The site of one of these modern groups carrying on the traditions of the Golden Dawn has interesting archival resources and there is a list of resources at the Hermetic Fellowship. but none of them continued with the name conversely, there are several groups that use the name of ‘Golden Dawn’ nowadays, claiming varying degrees of ‘apostolic succession’ and following the original teachings to a greater or lesser degree. There were several offshoots of the original G.'.D.'. Gilbert’s The Golden Dawn: Twilight of the Magicians.Īlthough the Golden Dawn proper ceased to exist in 1903, its influence on Western occultism and hermeticism has been huge. The history of the Hermetic Order of the Golden Dawn is complicated and told in many places, most notably Ellic Howe’s The Magicians of the Golden Dawn, Francis King’s Modern Ritual Magic: The Rise of Western Occultism, and R. The threads of the period’s esoteric groupings tend to intertwine. Translation, and of my notes and explanations’, which witnesses the way in which Mystical treatise on cosmic origin, and her approval of my work in its and the Inner Group of Theosophic students was made,Įxpressed to me her recognition of the value of the “Sepher Yetzirah” as a Personal friend, at whose suggestion a friendly alliance between the Hermetic ![]() ![]() Noted that the ‘late Madame Blavatsky, my esteemed teacher of Theosophy, and my Anna Kingsford, President, in the chair’, while he also In his introduction to The Sepher Yetzirah, Westcott indicates that the ‘substance of this little volume was read as a Lecture before the Hermetic Society of London in Mohini Chatterjee and William Wynn Westcott. Society on ‘The Kabala’ and ‘The Lower or Physical Alchemy’ in 1886, as did He certainly also lectured to Kingsford’s Hermetic Had tried to interest him in Theosophy, but that ‘he was more in sympathy withĪnna Kingsford’s ideals of esoteric Christianity and of the advancement of Kingsford and her collaborator, Edward Maitland Moina Mathers, in her preface to this work’s secondĮdition, claimed that Kingsford had introduced her husband to Blavatsky, who MacGregor Mathers was associated with Anna Kingsford, a proponent of Esoteric Christianity, and had Judaeo-Christian basis of its core teachings of Cabbala and Rosicrucianism wasĬentral. Although the Golden Dawn’s teachings were greatly diversified by elements from the paganism of Europe and Egypt, the Yeats was famously and intimately involved with the Hermetic Order of the Golden Dawn, as was his wife, George. This page follows on from these others: Esoteric and Occult Overview Theosophy Vedanta The Hermetic Society Yeats and "A Vision": The Golden Dawn The Hermetic Order of the Golden Dawn
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