Initiation

The Initiatory Structure of the G∴D∴

The Hermetic Order of the Golden Dawn further developed the theurgical (magical) side of the Hermetic and Rosicrucian traditions. A stream of Jewish, Qabalistic influence entered the Hermetic Order of the Golden Dawn (H.O.G.D.) from the order of the “Asiatic Brethren”, another Rosicrucian order of eighteenth Century Germany. The H.O.G.D., therefore, modified the Gold und Rosenkreutz grade structure, causing it to correspond to the Sephiroth on the Qabalistic tree of life. Moreover, the H.O.G.D. organized these grades into a three order system and attributed certain magical (elemental and astrological) forces to each of the grades, as follows:

Name	Element	Planet	Sephira	Kabbalistic World
First Order (Hermetic Order of the Golden Dawn)
Neophyte (0°=0°)	(Introductory)			Assiah
Zelator (1°=10°)	Earth	Earth	Malkuth, Kingdom
Theoricus (2°=9°)	Air	Moon	Yesod, Foundation
Practicus (3°=8°)	Water	Mercury	Hod, Splendour
Philosophus (4°=7°)	Fire	Venus	Netzach, Victory
Second Order (R.R. et A.C.)
Portal	Spirit	(Introductory)		Yetzirah
Adeptus Minor (5°=6°)		Sun	Tiphareth, Beauty
Adeptus Major (6°=5°)		Mars	Gevurah, Might
Adeptus Exemptus (7°=4°)		Jupiter	Chesed, Mercy
Third Order (Name Unknown)
Magister Templi (8°=3°)		Saturn	Binah, Understanding	Briah
Magus (9°=2°)		Zodiac	Chokmah, Wisdom
Ipsissimus (10°=1°)			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 Order of Masters. There is considerable disagreement among Order sources as to whether living human beings can attain these final mystical grades.

Traditional Golden Dawn initiation is about the magical awakening of the LVX current in one's energetic body as well as the awakening and balancing of the Magical Forces of the Elements, Planets, and Zodiac. In the Golden Dawn's outer order, Earth is awakened in the energetic body in the Zelator grade, Air in Theoricus, Water in Practicus, and Fire in Philosophus. The force of Spirit is then awakened in the Portal grade, before these 5 fully awakened magical elements are balanced and equilibrated in the energetic body of the initiate.

The purpose of the three order system

In modern esotericism, there exist three types of esoteric orders. These fall into two general categories; symbolical and operative. Among the operative orders, there are those which are analogical (lunar) or direct (solar). At the simplest level we find the ”symbolical” orders like Freemasonry and the outer order of the original Hermetic Order of the Golden Dawn. In these orders, spiritual wisdom is presented in symbolical form; either exclusively during the initiation rituals in the case of Freemasonry, or together with supplemental study materials as in the case of the original Hermetic Order of the Golden Dawn in the outer.

At the more advanced level come the so-called, ”operative” orders. Operative orders employ special magical or alchemical “operations” for spiritual development. In a further distinction, there exist two kinds of operative systems and orders. Firstly, in the “analogical,” operative systems, practitioners operate with systems referring by analogy to yet higher, more direct, and more advanced operations and systems. Analogical operative systems are thus called “lunar” mysteries as, much as the moon reflects the light of the Sun, their light is reflected by analogical reference to higher operative processes. Nonetheless, despite her reflective nature, the moon indeed remains a luminary. So also the analogical operative systems remain powerful tools for spiritual development in and of themselves, despite their analogical nature. 

The Paths and Grades by Mathers

The paired numbers attached to the Grades relate to positions on the Tree of Life. Third Order: Ipsissimus 10°=1° Magus 9°=2° Magister Templi 8°=3° Second Order (R.R. et A.C.) Adeptus Exemptus 7°=4° Adeptus Majorus 6°=5° Adeptus Minorus 5°=6° Intermediate — Portal Grade First Order (Hermetic Order of the Golden Dawn) Philosophus 4°=7° Practicus 3°=8° Theoricus 2°=9° Zelator 1°=10° Introduction — Neophyte 0°=0°

The paired numbers attached to the Grades relate to positions on the Tree of Life. The Neophyte Grade of 0°=0° indicates no position on the Tree. For the others, the first numeral is the number of steps up from the bottom (Malkuth), and the second numeral is the number of steps down from the top (Kether). The First Order Grades were related to the four Classical Elements of Earth, Air, Water and Fire, respectively. The Aspirant to a Grade received instruction on the metaphysical meaning of each of these Elements, and had to pass a written examination and demonstrate certain skills to receive Admission to that Grade. The Portal Grade was the initiation ritual for admittance to the Second Order. The Circle of existing Adepts from the Second Order had to consent to allow an Aspirant to join the Second Order.

The Second Order was not, properly, part of the "Golden Dawn", but a separate Order in its own right, known as the R.R. et A.C. The Second Order directed the teachings of the First Order, and was the governing force behind the First Order. After passing the Portal, the Aspirant was instructed in the techniques of practical Magic. When another examination was passed, and the other Adepts consented, the Aspirant attained the Grade of Adeptus Minor (5°=6°). There were also four sub-Grades of instruction for the Adeptus Minor, again relating to the four Outer Order grades. A member of the Second Order had the power and authority to initiate aspirants to the First Order, though usually not without the permission of the Chiefs of his or her Lodge. 

What is the Golden Dawn Initiation?

The Hermetic Order of the Golden Dawn as it existed from 1887 into the early 20th century was a preparatory school and an intense training ground into Hermetics, Qabalah, Alchemy, and the Western Mysteries. This training began with the process of initiation which sets in motion the necessary alchemical fire to transform the inner lead to gold.  This alchemy cannot be accomplished through the use of a trademark or a mountain of books with "Golden Dawn" printed on the cover.  It can happen only through tradition and transmission of the light.

The Golden Dawn tradition is a very comprehensive set of ideas, lectures, initiatory ceremonies and magical techniques, which are still kept alive by a large number of active practitioners throughout the world. Most of these active groups and orders share the same traditional structure. This page presents elements from the Golden Dawn tradition that applies to most active orders today.

The grade system of the Golden Dawn tradition provides the student with five grades. They are Neophyte, 0°=0°; Zelator, 1°=10°; Theoricus, 2°=9°; Practicus, 3°=8°; and Philosophus, 4°=7°. With the exception of Neophyte, all the grades pertain to one element.

Zelator to Earth        
Theoricus to Air        
Practicus to Water    
Philosophus to Fire  

There is an Invisible grade that is not of the Outer Order and yet not fully of the Inner Order that is called the grade of Portal. This grade relates to Spirit, by which the four elements must be ruled. It is the completion and perfection of the pentagram with the top point of Spirit ruling the lower four points of the elements. The Portal grade also relates to the veil being torn assunder, the Veil of Paroketh, that was split in two in the sanctuary when Christ expired upon the Cross of Suffering. 

An initiate of the Golden Dawn Tradition does not become a full initiated into the Order until he or she enters the grade of Zelator, 1°=10°. This grade, relating to Malkuth and the element of Earth, is also the first grade depicted on the Cabalistic Tree of Life. It is the first sephira going back up to our origin in Kether. It is the first sephira going up and the last sephira coming down from Kether, thus, we have the 1°=10°. Theoricus 2°=9°, relates to Yesod (Yesod of Malkuth). Practicus, 3°=8°, relates to Hod (Hod of Malkuth). Philosophus, 4°=7°, relates to Netzach (Netzach of Malkuth). It is only the grade of Neophyte that does not relate to a sephiroth on the Qabalistic Tree of Life so thus we have the numbers 0°=0°. It is in Neophyte that all the forces of the inner alchemical transformation begin. The Neophyte initiation, when conducted properly with the appropriate officers in the correct colors and with the correct symbolism, is an extremely potent and powerful force. The whole process of Western Mystery work far outreaches the information given to the new Neophyte as part of his or her grade material. The real transformation takes place first, in the initiation of 0°=0°, then on a daily basis in the experience we call "living." 

Each grade of the Order provides potent forces filled with rewards and challenges. It is not enough to not undaunted be the difficulty of occult study as the Hiereus exclaims. We must learn to be undaunted by the challenge of occult/spiritual living.

There are many cases where lives have changed dramatically after 0°=0°. In some instances, people received new opportunities in business, home life, love, health, etc.. In other situations, people have had long and determined plans ripped away from their life like a flower being plucked from a bush. In addition, to the tremendous influx of Light that happens in the 0°=0° initiation, something else takes place. The candidate (maybe for the first time) is communicating with the Divine, to the principles of Light and to the "Great Work." In a few words, the candidate is telling the Divine essence within, "Higher Genuis," that he or she wants to begin the journey of the "True Self" not the self governed by modern advertising or ego, but the "True and Secret Self." The Higher Genius begins causing changes to manifest in the life of the aspirant. From a mundane point of view these changes may seem good or bad. From a mountain top, birds eye view of the Higher Genius, it is much like a chess strategy. When understood, it will allow the candidate, later in the future to place negative aspects of the ego in checkmate.

Volumes can be written on the positive qualities that a practising student can aqcuire in each grade and through each initiation from Zelator to Philosophus. Each grade carries within it the seed of reward and the challenges necessary to strengthen the spiritual self onto the road of "Self-Mastery and the magical way of life." 

The Golden Dawn tradition is unlike many of the new age groups who provide no safeguards for the student. Each grade, after 0°=0°, requires testing. Even after successful testing, the advancement into the next grade often requires permission from the local Temple Chiefs and the invisible Chiefs of the Order. These people keep an eagles eye on the candidate to make certain he or she will be capable of handling the force and energy of the next grade. Traditionally, there is a minimum time that must be spent in each grade before one can apply for advancement to the next grade. 

0°=0° to 1°=10°	One month.
1°=10° to 2°=9°	One month.
2°=9° to 3°=8°	One month.
3°=8° to 4°=7°	Three months.
4°=7° to Portal	Seven months.
Portal to 5°=6°	Nine months.

The grade of 5°=6° is part of an entirely different Order usually referred to as the Second Order. Contrary to what many think, the Second Order or Inner Order is not Golden Dawn Current. It is responsible for the governance of the Outer School. 

Today in the modern world of electronics and computers, there is much confusion as to what the Golden Dawn is. There are those who have even sought to convince the unaware that Thelema is part and parcel of the Golden Dawn currents of energy. Nothing could be further from the truth, as Thelema and Golden Dawn system have about as much in common as a hound dog and a raccoon. There is even a group claiming to be Thelemic-Golden Dawn. Much of their appeal is to the masses who found it as easy to switch from "the real thing" to the "choice of a new generation" as they have from the "classical Western Mysteries tradition" to the "New Aeon" of Aleister Crowley.

The historic Golden Dawn (not to be confused with any current group borrowing the name) was formulated as an official school and extension of the German Rosicrucians in 1887 in London, England. It was based in part on an elusive set of cipher documents. Although Ellic Howe in his book on the Golden Dawn makes a strong argument that the ciphers were forged, new information has risen to the surface that may illuminate a more clear and scintillating truth than Howe concluded. A document is currently being prepared that may open the doorway to their origins. The bottom line of the Golden Dawn system is that initiations from 0°=0° to 4°=7° are highly effective in the area of providing inner alchemical transformations from coarse to fine, from lead to the fullest potential of gold. In plain English, the Golden Dawn system works! Much of our occult wisdom today, from Wicca to Tarot, from astrology to psychology can be directly traced to the original Hermetic Order of the Golden Dawn.

In 1888, the Order began the process of initiation. With more than just the initiation of the individual, the Order initiated a re-awakening of the Western Mystery tradition. The Golden Dawn began the process of molding, teaching and building future Adepts in the art of Self-Mastery and practical Qabalah. 

In essence, the Golden Dawn System was and is a curriculum of study and preparation of the Great Work! The Great Work is defined as: The purification of the spiritual nature, so that with the aid of the Divine, the Adept may overcome his/her human limitations and thus gradually raise and unite with the Divine Self. This is the True Self which is beyond birth and death. Thus, the Adept will learn his/her True Will and may persue the accomplishment of it, the Great Work. More than just a curriculum of study, the Golden Dawn System is an alchemical process that can only be accomplished through initiation. Although today some Golden Dawn orders encompass worldwide fraternities of like minded men and women who "seek Inner Truth," it is still, in many ways, a solitary path. Personal attention and work is a "must" in the process of spiritual development. 

I have avoided a history lecture as much as possible in this paper. I have also tried to avoid a "here's what the Golden Dawn System teaches" lecture. On a personal basis, the Golden Dawn System is a priceless treasure. I have not always felt that way. As a Neophyte, it was a cloud of confusion. Like a fine wine that must age, time and patience give one a clearer understanding and a deeper appreciation of perfection. I think that is exactly what happens to most of us who become involved in serious Golden Dawn System studies. We grow with the rising sun, and it blooms into a beautiful love and appreciation for the perfection of the system

If you are considering joining one of the Golden Dawn Orders, don't make the fantasy of believing your life will change overnight and that all will be in perfect harmony within your world! Given time, patience and persistence, the night of blindness will pass, the Sun will rise and the shadows will flee away. 

[Source: Golden Dawn Research Center]

Techniques of Initiation

The initiatory experience has been a precise technique for survival and growth among people for thousands of years. Its application is as varied as the cultures and times that produce it. Though there is a marked difference between the ritual circumcision and ritual near-death by drowning, the intent is the same.

Any initiation under the appropriate circumstances stimulates a shift in paradigm or world view and leaves the candidate forever marked in body and/or mind and/or spirit with a teaching that is vital to personal and collective growth.

We can enhance our understanding and our practice of initiation by investigating the time-honored techniques which create it. First, there is the technique of placing the candidate in a state of mental receptivity to new information. This may be acquired through physically passive or physically active conditions. Examples might include meditation, endurance activities, fear tactics, drugs or ascetic practices.

The inherent technique is to "Quit the Material and seek the Spiritual." It is to arrest the usual thoughts of the candidate, i.e. the mundane "hunting and gathering," to allow for a new program to be implanted. Physiologically, the rate of the brain activity is slowed so that names and images may be placed directly into the unconscious. Properly applied, the initiation releases the left and right brain responsibilities and allows new symbology to enter into the diencephalon or mid-brain, the center for involuntary responses and the autonomic nervous system.

Next comes the introduction of the new information to the candidate. Depending on the culture and type of initiation being conducted, the teachings will vary ad infinitum. A rain forest rite of manhood may proceed with at test of endurance of pain. The teaching is then programmed in the unconscious, "I shall endure to the end."

The teenage neophyte of central Africa may be told a compelling story of their ancestors and at a crucial moment have a skull of the "first man" thrust into their hands. The teaching here would be, "I know my genesis very tangibly, and I know what I shall be when I die." To be admonished to, "Quit the night and seek the day" at ritual climax can mark a candidate with the need to "awaken" and shed "Light" on heretofore unrecognized life issues.

Always remember, the implantation is a precise technique and should be treated as such. Random programming of the unconscious leads away from survival and growth. Precise programming requires study and even experience of the initiation itself on some level. Having a tooth knocked out, as among natives of Australia, or tattooing or scarring gives a lasting outward reminder of the lessons learned. These are the reinforcers and labels of the experience. They represent the final stage of initiation. Assimilation and analysis cap off the introduction of new information to the psyche.

Reactivation of the brain begins in the right hemisphere. Here the experience is integrated with symbolic awareness. This is the "Aha!" moment that occurs immediately after receiving the teaching, but prior to cognitive labeling and speech. Leading into good old-fashioned left brain analysis, the experience is labeled. The new information is repeated over and over again with the label for assimilation and analysis may actually take years of unconscious and/or conscious processing.

Repetition of procedure, enhancement, and reinforcers assist this process. Our predecessors do not leave us wanting here, either. Repetition of procedure may be seen among modern Catholics who celebrate their Mass daily and weekly. Enhancement is the use of subtle variation within the repetition to keep the paradigm from solidifying before assimilation is complete.

The myriad celebrations of seasons provide a constant source of variation in ritual. Costume apparel may change, different aspects of the rite may be focused upon via candles in number and color, different types of music played, etc.

Reinforcers are constant reminders of initiation and can play a role certainly in repetition. Without resorting to physical scarring, some western European Christian sects are fond of particular clothing on a consistent basis to reaffirm their experiences. The use of reinforcers can bear directly or indirectly on the initiation. the "daily dozen" of magic, L.B.R.P., Four-fold Breath, and Tarot meditations, while having inherent values of their own, are reinforcers that help the individual continue to identify with the magical personality that emerges in initiation.

This outline of initiatory procedure will, hopefully, find its way into your philosophic armory. Use it to help break down the rituals you use and witness. Notice where the induction takes place, where the teaching and where and how assimilation and analysis is performed. By honoring the techniques of our initiators and predecessors, their general and specific practices, we may continue to survive, teach and grow. We may continue to initiate those who inherit the world from us.

[Source: Golden Dawn Research Center]

The Golden Dawn Temple

People join the Golden Dawn looking for physical initiation in a real Golden Dawn Temple.

Sadly, many Regardie-based groups have thrown traditional Golden Dawn initiation right out the window, inventing strange and untraditional "long distance" or "astral" initiations instead. It has been argued that there is always an “astral” element in any genuine Golden Dawn initiation. This is true in the limited sense that the energetic or “astral” body of the candidate is always ultimately impacted by the initiation. In other words, the initiation works on many levels and affects not merely the physical body of the candidate. This does not mean, however, that the actual physical presence of the candidate with an initiating Hierophant is not necessary. On the contrary, there is an actual transmission of energies from the initiating Hierophant, awakening certain forces in the energetic body of the candidate. Contrary to the opinions of certain Regardie-based groups, this can only occur in the physical presence of the initiating Hierophant, and certainly not with a candidate sitting on the other end of the world.

Historical background

The Hermetic Order of the Golden Dawn and its Second Order, the R.R. et A.C. hold lineage in both the Hermetic and Rosicrucian traditions. Tracing the origins of the initiatory structure of the Golden Dawn, one can stipulate that it's structure comes from the order called Societas Rosicruciana, of Masonic-Christian character founded in the middle of sec. XIXth century.  On June 1 1867 a branch of the Societas Rosicruciana in Scotia (SRIS) founded the "Societas Rosicruciana in Anglia" (SRIA) by Robert Wentworth Little with a structure almost identical to that of it's predecessor. The society was joined by two masons: William Wynn Westcott and William Robert Woodman (both General Secretaries later).

The Societas Rosicruciana in Anglia (SRIA) already had a structure in three stages divided into nine degrees:

1st Order - Apprentices: Zelator, Theoricus, Practicus, Philosophus.

Members of the 1st Order (Fratres) meet in a College which is equivalent to a Freemasons Lodge. A College is empowered to confer the first four degrees of the society which are known as Grades. A minimum of six months must elapse between the receipt of grades. However, the emphasis in the work of the society is learning, therefore every member is encouraged to deliver a paper of their own work on some topic of interest in open college.

• Grade I - Zelator
• Grade II - Theoricus
• Grade III - Practicus
• Grade IV - Philosophus

The members entered the equivalent of a Masonic Lodge, able to grant the four degrees above having the minimum space of six months to fulfill each one. Equivalent to Assiah's cabalistic world of purely theoretical character.

2nd Order - Teachers or Adepts: Adeptus Minor, Adeptus Major, Adeptus Exemptus.

This is equivalent to a Masonic Provincial Grand Lodge headed by a Chief Adept and his deputy (Suffragan) who have jurisdiction over all first order Colleges within the Province. The Chief Adept is empowered to confer three further Grades at this level to deserving Fratres of Grade IV who have been a member of the Society for a minimum of four years.

• Grade V - Adeptus Minor
• Grade VI - Adeptus Major
• Grade VII - Adeptus Exemptus

A minimum of one year must elapse between the receipt of grades at this level. A member can only serve as the Celebrant (Master) of a College of the First Order after receiving the Grade of Adeptus Exemptus.

Equivalent to a Grand Provincial Masonic Lodge headed by a Chief Adept and his delegate had control over all the first orders of the province. The Adept had the authority to grant the three grades above and only to those who had fulfilled the first stage's curriculum. Upon arriving at Adeptus Exemptus he was given authority to command a college of the first order. Equivalent to the kabbalistic world of Yetzrah of practical character: astral journeys, making of weapons, etc.

3rd Order - Rulers or Magi: Magister and Magus.

This is equivalent to a Grand Lodge headed by a Supreme Magus, Senior Substitute Magus and Junior Substitute Magus. Members of the second order who have given service to the society and been selected by the Supreme Magus for such advancement may be awarded a further two Grades.

• Grade VIII - Magister
• Grade IX - Magus

Equivalents the Grand Lodge headed by a Supreme Magus, Senior Substitute Magus and Junior Substitute Magus. At this stage guests of the second order arrived. Equivalent to the Kabbalistic world of Briah.

Another possibility is that the initiatory grade structure used by the Hermetic Order of the Golden Dawn derives directly from the German Order of the Golden and Rosy Cross order of the eighteenth century.

The Order of the Golden and Rosy Cross ("Orden des Gold- und Rosenkreutz" also known as the Fraternity of the Golden and Rosy Cross) was a German Rosicrucian organization founded in the 1750s by Freemason and alchemist Hermann Fichtuld. Candidates were expected to be Master Masons in good standing. Alchemy was to be a central study for members. Much of the hierarchical structure for this order was used in Societas Rosicruciana in Anglia (SRIA) and from there, the Hermetic Order of the Golden Dawn.

The fraternity was founded in the 1750s, but it is not certain when it came into existence. Many documents and books mention it from the eighteenth century. For instance, Frater U.D. believes that in 1710, the idea for the order was born with the publication of Sigmund Richter's (using the name Sincerus Renatus) The perfect and true preparation of the Philosophers Stone according to the secret of the Brotherhoods of the Golden and Rosy Cross. By the 1770s, the order had centers in Berlin, Hamburg, Frankfurt am Main, Regensburg, Munich, Vienna, Prague, Poland, Hungary, and Russia. The order slowly began to decline after the death of King William II.

The Gold und Rosenkreutz order primarily practiced Hermetic alchemy and used the following grade structure:

1. Juniorus
2. Theoricus
3. Practicus
4. Philosophus
5. Adeptus Minor
6. Adeptus Major
7. Adeptus Exemptus
8. Magister Templi
9. Magus 

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