Hermetic Order of the Golden Dawn

This HTML version 2001, Hermetic Order of the Golden Dawn... 

McIntosh, Christopher. The Rosicrucians. Wellingborough Crucible, 1987. Almost 120 years after his death, the body of Father Christian Rosenkreutz was discovered perfectly preserved in a seven-sided vault. So runs part of the legend concerning the birth of the Fraternity of the Rosy Cross, with its mysterious founder Christian Rosenkreutz, forerunner of the many "Secret Masters" who have had such a profound influence on the course of the Western Esoteric Tradition. Alchemy, Freemasonry, the Hermetic Order of the Golden Dawn, and important literary works have all been enriched by the legend and symbolism of Rosicrucianism. 

Ruggiu, Jean-Pascal. Rosicrucian alchemy and the Hermetic Order of the Golden Dawn, r http //www.golden-dawn.com/temple/index.isp s=articles p=alchemvl. 1996. 

Webring for information on the Hermetic Order of the Golden Dawn. Sites on this ring contain information on the traditional GD. Also information on Golden Dawn off shoots, within the GD tradition, may be found. Info on Thelemic GD will not be found here. 19 active sites. 

Succeeds Beyond Expectation. Paradoxically, for a Work of Mysticism, The Cloud Upon the Sanctuary Is Also a Quintessential Text of the Hermetic Order of the Golden Dawn Translation, Annotation, Preface, and Introduction Are All the Work of Adepts of the Order. When the Translation First Appeared in 1896, A. E. Waite Recommended It to the Young Aleister Crowley Who Was Drawn by Its Influence Into the Golden Dawn. 

Harper, George Mills. Yeats s Golden Dawn the influence of the Hermetic Order of the Golden Dawn on the life and art of W.B. Yeats. London Macmillan, 1974 reprint, San Bernardino (CA) BorgoP, 1989. x, 322p. ISBN 080957070X... 

This is a fascinating story of an terror-stricken young Englishman who takes his story of involvement with the Hermetic Order of the Golden Dawn, Masonic and Rosicrucian history, Cabalistic magick and much more to Albert Einstein and James Joyce for help... 

Figure 6.6 Arthur Edward Waite and Pamela Colman Smith, creators of the Waite-Smith Tarot, were members of the Hermetic Order of the Golden Dawn, possibly the most powerful occult society in history. The Chariot and The Devil are two cards from the Waite-Smith Tarot. (Arthur Edward Waite, The Pictorial Key to...

Figure 7.1 A newer version of the Hermetic Order of the Golden Dawn, founded in 1977 under the same name, uses the symbol seen above. (Robert M. Place)...

Freemasonry. (What alchemists there were in this period seem to have been just as active as Freemasons as they were alchemists, such as Dom Pernety and Cagliostro.) After Karl von Eckartshausen s Chemische Versuch was published in 1802, the trail seems to go cold. But as the century progressed, there was a revival of interest in Hermetic and occult traditions. It was not just concerned with alchemy, however, and figures such as Mrs Besant and Madame Blavatsky of the Theosophical Society and the Hermetic Order of the Golden Dawn concerned themselves with all of the Hermetic arts. 

When Westcott founded the Hermetic Order of the Golden Dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the Theosophical Society in fact a school of occultism based on the Western hermetic-Qabalistic tradition, and hence without any Hindu or Buddhist elements. The Theosophical Society was open to all who wished to join it, but the door that led to the G.D. was closely guarded. 

Edward John Langford Garstin was a prominent member of the A .0 ., a later development of the Hermetic Order of the Golden Dawn. He was the author of two published works primarily on Spiritual Alchemy. The other being "Theurgy" (1931), which we also plan to publish in the near... 

Ambelain has never been shy about putting teachings into print, in the belief, shared by Israel Regard e when he published the famous Black Book of the Hermetic Order of the Golden Dawn, that it is better to safeguard the rituals and teachings in the hands of the many, than see them lost in the drawer of collectors of initiation who never do anything with them, nor pass them on to the successor, as they swore to do at their initiation. He believes, as do many, that the true import of the secret is not in the words but in their practice. He makes a specific point in th is text of the manner in wh ich well-thumbed old manuscripts bear the spiritual imprint of their readers ad users. 

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