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 DAW

7
1

as revealed by

ISRAEL REG
The 6th Edition, Revised
Complete in One Volume with New
 THE GOLDEN DAWN

"Howbeit we know after a time there will now be a general reformation,

both of divine and human things, according to our desire and the
expectation of others; for it is fitting that before the rising of the Sun
there should appear and break forth Aurora, or some clearness or
divine light in the sky. And so, in the meantime, some few, which shall
give their names, may join together, thereby to increase the number
and respect of our Fraternity, and make a happy and wished for
beginning of our Philosophical Canons, prescribed to us by our
Brother R.C., and be partakers with us of our treasures (which can
never fail or be wasted) in all humility and love, to be eased of this
world's labours, and not walk so blindly in the knowledge of the
wonderful works of God."

FAMA FRATERNITATIS, (1614)

 FOREWORD AND APPRECIATION
Just about 100 years ago (in 1887) we had the beginnings of The Hermetic Order
of the Golden Dawn. It was then that (according to history and "myth") Dr. William
Westcott discovered a cipher manuscript that led to the founding of an English branch
of Die Goldene Dammerung in 1888.
It was this Golden Dawn that attractedsome of the most talented personalities of
the time - including W. 8. Yeats, Algernon Blackwood, Arthur Machen, Florence
Farr, Annie Horniman, A. E. Waite, S. L. MacGregor Mathers, Dion Fortune and Aleis-
ter Crowley. And it was this Golden Dawn that itself provided a NEW DAWN for
"occultism" in the early 20th century.
In the early 1900s, the original Order began to fragment. First Crowley pub-
lished many of the G.D. rituals in The Equinox and left to form his own order, the A.A.,
in 1905. The original Isis-Urania Temple expelled Mathers, and then - as The Stella
Matutina - under the direction of Waite, put more emphasis on mysticism than had
the original G.D. Later Dion Fortune broke off from this Temple to form her own
Inner Light group.
It was as a member of the Stella Matutina that Israel Regardie first published a
nearly complete set of the rituals and teachings in 1937-40 as the first edition of this
present work. Later he sold the copyrights for this and most of his other books at that
time to the Aries Press, and I purchased them in 1968and brought out the second edi-
tion, with new material from Regardie, in 1969.
As Sam Webster points out in the Epilogue to this fifth edition, this book has been
the foundation for much of the "occult revival" of the last half of the twentieth cen-
tury. It has provided resource materials for Wicca, the New Paganism, various magi-
cal groups, and for tens of thousands of serious students.
And as Cris Monnastre points out in her Introduction, it is now beginning to pro-
vide a structure into which modern psychology can flow to bring about a solution to
the present world crisis which demands a dramatic expansion of consciousness and
of the 'tools' of awareness.
It is the actual "structured"experience of magic - whether it be attained through
group or solitary work - that is vital to the accelerated evolution of human con-
sciousness beyond present limitations, and to the expansion of human awareness
from communal to global dimensions. And it is this that is essential to avoida~ceof
nuclear rw3r and to the restor~tionof Nature to the environment and of humanity
lo Nature.
The Golden Dawn is a curriculum of study, a workbook to the Great Work, and
Cris Monnastre has provided guidelines to the practical approach to the Work. I can-
not emphasize enough the importance of personal work, for it is that - whether
undertaken alone or with a group - that is important. Only personal work can
accomplish true initiation.
And The Golden Dawn is a valid curriculum for personal work even for those
associated with other than Golden Dawn groups or systems of magical study. One of
the great messages of the New Age is that of eclecticism - if it works, use it! There are
many other valuable and valid resources for our evolution, and in this time of "quick-
ening", all are pertinent. But it is a personal and regular program of meditation that
brings order to what otherwise might prove chaotic. Such a program, combined with
the simple magical exercises of "The Middle Pillar" and "Banishing Ritual of the Pen-
tagram", and the keeping of a journal will initiate your own journey to the Light!
I want to give special appreciation to the writers who have added important
materials to this new edition, but I also want to give personal appreciation to Israel
Regardie for having recognized in 1937 that the "time for secrecy" was over. The
twentieth century is a time in which the knowledge of the past has to be brought for-
ward and integrated into a new "common sense" upon which a new humanity
can be built.
Once, years ago, when I first talked about buying the Golden Dawn copyrights
from the Aries Press, another occult writer made a statement to the effect that no one
could "own" this knowledge -for it all came originally from God! I think that concept
describes exactly what we are dealing with: true Spiritual Technology, Treat it as
such!
Throughout this edition we have retained the originalpagination so that referen-
ces to the original four volume edition could still be identified. I have made correc-
tions to the original where they were needed, but unless important to the readers'
perception I have not made changes to the style. In addition, I am very much indebted
to Cris Monnastre, MaDhyan Anupassana, George Wilson, Hal Sundt and Sam
Webster for their help and their contributions. In most cases these are identified by
initials, along with my own, in footnotes.
And it is with a great deal of pleasure that I announce that Cris Monnastre has
been instrumental in bringing together these, and other G.D. practitioners, who will
be producing a future series of "Golden Dawn Manuals" to develop individual
techniques and exercises for study and use.
Carl Llewellyn Weschcke
St. Paul, July 10, 1986

About the Contributors

Cris Monnastre, born April 2,1946, is currently finishing a doctoral program in psy-
chology with a specialty in clinical psychology. She is a therapist in the Eos Angeles
area and combines traditional therapy with Golden Dawn techniques. She is a poet,
musician, and composer, and lives with her two sons, Aaron and Adam. She is
interested in inquiries regarding Golden Dawn work and therapy. Please address let-
ters to her care of Llewellyn Publications.

Hal Sundt, born August 14, 1950, B.A. in History presently working on Master's
thesis regarding the Gnostic influence on Jacob Boehme and the Rosicricians. Has
been studying/working with Golden Dawn groups for 12 years.

Sam Webster, 25, B.A. in English. A student of symbolism and consciousness.He is a

practitioner of Thelemic Magick and affiliated with several branches of the O.T.O. and
other Thelemic groups. During 1983-84 he traveled to study with magickal prac-
titioners scattered around the country. Presentlyhe is involved in generating grimoires
for Egyptian and Thelemic Magicks. As a poet and storyteller,he attends festivals and
gatherings to share his art.

George Wilson, 39, B.A. Philosophy, B.S. Nursing. Professionallywas an RN with a

psychiatric specialty. Recently retired to devote full time to occult studies. A student
of mysticism for 20 years, "Kabbalah led to G.D. Obtained The Golden Dawn in 1970
and this was the focus of occult interests from that time on." Currently engaged in
projects focusing on Color Scales, the Outer Order rituals, and the generation of
Magic Squares.
Ma Dhyan Anupassana, aka Suzan Wilson, born August 26, 1954, Sannyasin of
Bhagwan Shree Rajneesh, has studied Eastern Religion at San Diego State University
and practiced various occult systems since 1972. Also a student and teacher of
Iyengar Yoga. She is married to George Wilson. They have three sons and plan to
emigrate to New Zealand as soon as possible where they will continue personal
magickal work, writing, and teaching yoga.

Carl L Weschcke, born September 10, 1930, B.S. in Business Administration, work
toward doctorate in Philosophy, D. Ph. Mag. (Honorary),Certificatein Clinical Hyp-
nosis. Lifelong student of the occult, starting with Theosophy, several years of work
with Crowley materials and as a correspondence student with the Societyof the Inner
Light, study of Jungian psychology and yoga. High Priest in Wicca, and Administrator
General Aurum Solis. President of Llewellyn Publications since 1960.

David Godwin, born in 1939 in Dallas, Texas, is a long-time student of esoteric lore.
Learned and knowledgeable about cabalistic practices, he has successfully mastered
them and written a classic treatise on the subject entitled Galwink CabalisticEncyclopedia.
Out of print for several years, popular demand dictated that it be reprinted. It is now
available again with new additions and information, from Llewellyn Publications.

Godwin has worked as a manual laborer, a newspaper reporter, an editor for a petro-
chemical magazine, a technical editor for two NASA contractors during the Apollo
missions, a typesetter, a free-lance writer and a practicing astrologer. He has never
been to a writers'workshop, owns no cats, and is entirely ignorant of the martial arts.
Godwin believes in maintaining the open-minded, balanced attitude advocated by
the middle path of cabalism.

Donald Tyson of Halifax, Nova Scotia, was born in 1954. His work on the sigils drawn
from the planetary kameas (magic squares) has been incorporated into this printing
of The Golden Dawn and is presented in depth in an appendix to his annotated version
of The Three Books of Occult Philosophy of Heinrich Cornelius Agrippa, forthcoming
from Llewellyn.

Tyson is the author of many books and articles on such subjects as the philosophy of
magic (The New Magus), the history and use of runes (Rune Magic), and the occult
revival in the Renaissance. He is the creator and designer of the RuneMagic cards and
rune dice as well as a new system of runic astrology.A regular contributor to the Pallas
Society News and the Llewellyn Magickal Almanac, his articles occasionally appear in Fate
and other periodicals dedicated to Neo-Paganism and the modern occult tradition.
 HOW TO USE THIS BOOK

Normally speaking, "a book is a book.. .is a b o o k and no advice has to

given about how it is used.

This book is different, for several reasons, and you will find advice on how to
use it in the introductions by Cris Monnastre and Israel Regardie. Because it
is a big book, and because it is both a text for study and a guide to practice as
well as an encyclopedic reference work, you will use it many different
ways.

In the Table of Contents, we have listed the major rituals in italics for easier
location, and we have provided an extensive listing of the illustrations and
tables to be make reference use easier and faster. Hopefully, in a subsequent
edition, we will be able to provide a comprehensive index.

Page Numbers. There are two sets of them: those referring to this edition will
be found at the top outer margin, or at the bottom center. Those that refer to
the original four-volume edition may be found bracketed at the left margin to
indicate approximately the location of the page break in the text. At the top of
the page will be found reference to the original Volume and Book numbers. It
is hoped in this way that references to the original edition found in other
works may be easily located.

Corrections and Additions. Any book of this size can be expected to have some
errors. We have corrected all those in the original edition that we could
locate, and have subjected this edition to several proof-readings. Yet, we
know that some will continue to be found. It is our hope that readers will
consider this book so important that they will send us notes of such further
corrections that we may make in future editions. We have also made some
additions in the form of short introductions to some of the sections and as
footnotes to the text where we felt clarification was needed.

Future Work. The Golden Dawn is a complete system of Ceremonial Magic.

Within the system may be found the basic technologiesof spiritual develop-
ment and their practical application.Future books and tapes in this serieswill
simplify and expand these techniques, including the initiatory rituals, for
greater ease of study and use.

Lodges and Study Groups. The Golden Dawn system is not dependent on
a£filiation with any group proclaiming itself as "Golden Dawn" or "Rosicrucian".
Nor, even though the initiatory rituals describe a lodge system, is group
practice necessary for their enactment. All magic must ultimately take place
in the psyche of the student. There are existing Golden Dawn Lodges, and
Lodges and Study Groups of other organizations teaching ceremonial magic.
Often the most practical way to make contact with a group is by placing an
advertisement in a local New Age or Occult tabloid or magazine.
xii
 Introduction
To The Fifth Edition
"Inheritor of a Dying World, we call thee to the
Living Beauty. Wanderer in the Wild Darkness, we
call thee to the Gentle Light. Long hast thou
dwelt in Darkness - Quit the Night and seek the Day."

With these poetic and deeply symbolic words, the three principal officers in the
Neophyte Grade ceremony ritually bring the candidate into the Order of the Golden
Dawn as well as to the Light. This is not unlike Edinger's explanation in Ego and
Archetype of the circular development of the ego-Self axis of which the anima may be
the bridge. The "Night" is the unconscious, and the "Day" increased consciousness.
Edinger refers to an alternating process of ego-Self separation and ego-Self union as a
spiral-like psychological development throughout all of life. Whereas this is natural
to the human condition, the system of the Golden Dawn acts as a precise catalytic agent
which accelerates this growth toward Soul much as a "hot house" or "grow light" influen-
ces the quality and development of plant growth. One may ask why the necessity for
"acceleration." Considering the world's current political arena and that we are no
longer, in a deeper reality, separate nations but a worldwide community, as much
"consciousness"as possible is gravely necessary unto the very survival of our planet.
Additionally,what with pervasive technologicalimplementation, we also must estab-
lish and maintain connection with the instinctual, transpersonal, and powerfully
"rooted"experience of the deeper layers of the unconscious. And for this, the Golden
Dawn provides its wonderous reservoir of symbol, sacrament, and ceremonial.
It is important to establish that Israel Regardie did not look upon the Golden
Dawn system as an abstruse or interesting "occult" oddity of the turn of this last cen-
tury. In his initial introduction for the first publication of this book in the late nineteen
thirties he writes, "It is for this reason that I hold that the Golden Dawn magic, the
technique of initiation, is of supreme and inestimable importance to mankind at large.
In it the work of academic psychology may 5nd a logical conclusion and fruition, so
that it may develop further its own particular contribution to modern life and culture.
For this psycho-magical technique of ceremonial initiation indicates the solution of
the 'anima' problem. 'Arise! Shine! For thy light is come!' " And Regardie unreser-
vedly maintained this position until his death in 1985.
Thinking through and fully understanding the usage of such terms as "occult" or
"magic" apart from their historically negative or even lurid connotations is fun-
damental. The association of these words with "black" magic or Satanism has uniform-
ly been the result of hysteria, narcissistic theatrics, capitalization by the media, or
psychosis. To truly explore the "dark arts" (or in other words, apprehend the arche-
type of the shadow) through systematic ritual work demands not only extraordinary
knowledge, discipline, and training, but a great deal of plain hard work toward which
would-be dabblers never seem inclined. For any of us to integrate our "darkerl'side is
a lifelong and necessary process, buf a process which yields toward a more fullness of Self.
As Edinger comments, "All these aspects of the rejected shadow are equated with the
'King,' which means psychologically that acceptance of the shadow and compassion
xvii
for the inferior manare equivalent to acceptance of the Self."The masses have projec-
ted (and not integrated) their shadow from the witch burnings of Salem to con-
gressional hearings on censorship of lyrics in rock music. The"occu1t"means nothing
more than the study of what is "hidden" beyond the perception of the five senses.
Electricity could be construed as an "occult"force, and indeed to primitive man (as it
manifested as an electrical storm) who partook of the mysterious since this was
beyond the bounds of the ordinary. But electricity is no longer a "magical" force, for
modern man has understood and harnessed it. So too, there are other forces beyond
electricityand even nuclear power awaiting their further discovery and definition by
man. And as Crowley articulated, "magic"means creating change through conscious-
ness at will. The alchemist preceded the chemist, the astrologer the astronomer.And
the Magician is a threshold to an inner frontier which encompasses the limitless possibilities of
the manifested and unknown universe as being contained, dormant, but inevitably actualized
"within" the psyche.
There is no better explanation of the structure, function, and basic concepts of
the Golden Dawn system than in Regardie's introduction to the original edition of
this book contained herein. This extensive and clarifying narrative demands reread-
ing again and again. The Golden Dawn is a "system" of discovering, dialoguing, and
even negotiating with the collective unconscious and is not a religion, philosophy or
even a cult. As the candidate is about to take the obligation of the Neophyte, the
Hierophant assures him or her that, "There is nothing contrary to your civil, moral, or
religious duties in this Obligation." Furthermore, the Hierophant reminds the can-
didate to respect all religions, for each contains a spark of the divine.
The key theme in both the Neophyte Grade and the ritual of Adeptus Minor is
that of being brought to the Light. This Light is also referred to as L.V.X. In the introduc-
tion to Volumes 111 and IV of The Golden Dawn, Regardie's excellent analysis of the
keyword (I.N.R.I.) and subsequent gematric correspondences and conclusions will
bear fruit from continued study and meditation regarding this Light. But a true "se-
cret" of the entire system is that this Light is not a metaphysical or philosophically
speculative construct meaning grace, spirituality, or healing (although the Light does
bring all of these) but is an ACTUAL FORCE which although independent of egoic man can
be generated by man through the use of his consciousness to bring about CHANGE AT
WILL!
Although the so-called "new" physics has begun to come closer with any variety
of theoretical models for this "force," the brilliant work of Fred Alan Wolf in such
books as Star Wave has come closest to explaining L.V.X. and the paradigmatic raison
d'etre for not only what the Golden Dawn is based upon, but why it "works"!
Wolf's work echoes Regardie's intuitive leap of fifty years ago when Regardie felt
(as in the above quotation) that psychology would find its "logical conclusion and
fruition" within the Golden Dawn system! Although Wolf makes no reference to the
Golden Dawn or L.V.X. per se, he has dealt a death knell to a classicalphysics model of
psychologicaltheory while a quantum mechanics model has been astoundingly and
secretly kerneled within the profound symbology and initiatory technique of the
Golden Dawn system for countless years! To quote Wolf, "It is my dream that quan-
tum physics will bridge the gap between science and mysticism. As such it must lead
thinkers and researchers to a new view of human behavior. B.F. Skinner was not so
wrong in attempting to deal with behavior scientifically, but he was the Newton of
behaviorists. We now search for the Einstein and the Bohr of human behavior to
develop the quantum model of human beings."
L.V.X. is generated in a number of ways and these are through ceremonial magic,
the Middle Pillar technique, the Vibratory Formula of the Middle Pillar, and the
Opening by Watchtower. Although Regardiepublished a progressive ritualuse of the
Opening by Watchtower in CeremonialMagic, I would advise the beginning student to
leave this particular ceremony strictly alone until he or she felt well within the
initiatory containment and safety of the Second Order either through personal work
xviii
or within an initiatory group. (Later in this introduction I will offer suggestions for
the individual to plan a safe and successful approach to this Work overall.) This
Light knows no moral or conscionable dictate. (Fire can bum your hand as surely as
cook your favorite recipe!) But this is the "holy and formless fire" which either man-
ifests in our external environment through the screen of our disciplined and CON-
SCIOUS image making (Crowley gave great emphasis to developing the
concentrated image making aspect of consciousness) as well as through the auto-
matic UNCONSCIOUS complexes of our personalities. And hence Regardie
insisted upon some form of psychotherapeutic work once the unconscious had been
activated by the ritual work since it was unlikely that the Neophyte had yet even
knowledge of the possibility of control of image building with consciousness and
what effect this could have on the personal life, let alone the discipline to imple-
ment it. The Neophyte was equally unlikely to be aware of the "sleeping dogs" (to
use a phrase of Blavatsky's) or unconscious complexes of the personality and how
those unknown parts of ourselves influence our lives.
This brings us to a discussion of "initiation." Initiation means "beginning" and
if performed effectively, brings the candidate to an entirely new threshold and
phase of experience. Initiation in itself does not bring "happiness" or "wishes come
true." It is a starting point for difficult personal work ahead, and once the symbols
are activated within the sphere of the candidate, it can mean many months, even
years of difficult inward personal labor from one Grade to the next. The INNER
completion of a ritual Grade does in fact bring a new awareness, more personal free-
dom from automatic parts of oneself, increased control over conscious image build-
ing, and a greater power, but with most of us this is usually hard won and painful.
As to who is capable of initiating, the question of "succession" or "lineage" or the
"transfer of power" has been debated for years regarding its pros and cons. Ulti-
mately, the only person who can truly initiate another is one who has not only done
the work pertaining to the particular Grade, but for the complete Order into which
he or she initiates someone else. Unless the totality of the symbols is within the
sphere of sensation of the initiator, little will be activated within the candidate and
the ritual will be shallow the theatrics. As Jung wrote in a foreword to a book of
Michael Fordham's "The treatment of the transference reveals in a pitiless light
what the healing agent really is: it is the degree to which the analyst himself can
cope with his own psychic problems." Just as the analyst can no more guide an
analysand through territory he or she never struggled with or confronted within
him or herself, so too the initiator's effectiveness rests upon how well he or she has
built the "Temple not made with hands" within his or her own psyche.

In the late 1960s, the seeds of my destiny were actively fertilized toward what I
much later understood as my personal "dance" with the unconscious, the process of
magical initiation, the Golden Dawn system, and the Western Mystery Tradition. In
the earlier part of 1969, I had had a brief, albeit intoxicating, exposure to Jungian
analysis in San Francisco. In the latter part of 1969, by way of a powerful and
unusual synchronicity, I had been told about a Los Angeles organization called
Builders of the Adytum which had been founded by Paul Foster Case (who I was to
much later find out had been a participant in a Golden Dawn Temple of the earlier
1900s). It took a full year for these connections to ripen before I embarked upon
Case's excellent correspondence lessons in a committed way. His work introduced
me to an exciting and enriching world of the symbolism of Tarot, Qabalah, and
basic ritual. These lessons provided me with a solid foundation which has played a
significant part in my magical career ever since.
In that first year, I had a profound sense of a sudden major change of conscious-
ness which manifested as frequent mystical-like experiences and a daily and perva-
sive "feeling" of numinosity regarding my experience of life around and within me.
As I look back on my early journal entries during this year, on the surface they
that this information would thorou
My "rational" side felt ready for
shelf!
Over the next several weeks, R
to me through - any- variety of addi
requesting, a stranger spbntaneou
encouraged me to contact him. I sp
1971.I &ote in my journal simpli
sweet the Rose." I had virtually no i
their meaning, and the images they
15 years! On the evening of Octo
perhaps last mystical experience of
Trump, "The Hermit," I was aware
which I sensed clearly communicat
Join Me at the Summit, and we sh
even know the Hour of Awakening
with Me and rejoice in the Morning
his office in Studio City, California.
ing about the Hermetic Order of t
I knew that Regardie had been
my initial meeting with him was fo
Reichian technique, and exploring
importance along with a magical re
tions about the nature of magic, an
Midway through my time with him
Mabel ~ollins.'klthbu~h a lengthy p
the student the first inkling of the pe
dian Angel.
Stand aside in the coming baffle,an
the warrior and let him fight in thee. Ta
though he were ageneral, but as though
of thy secretdesires;for he is thyself,yet
else in the fever and hurry of the fight t
thou knowest him. If thy cry reach his li
within. And if this is so, then canst thou
and letting him bafflefor thee. Then it w
thou look not for him, if thou pass him b
 referred to as the "sine qua non" o
able, by a kind of process of induc
remaining on the store powerful healing creative energy
scious (and in the absence of verba
"orgone" and, in his opinion, it is w
worshipped as "God." A Jungian m
upon individual interpretation. Or
release of libido. But the Magician ca
with proper training and dedicatio
THE AID OF AN OUTSIDE PERS
Regardie had a phenomenal ab
efficiently. However, once in 1982
Middle Pillar technique twice dail
result would eventually occur. If thi
ation and prolonged rhythmic deep
"Hierophant"and trust that one's pe
intention of sincere effort.
Several months into my therap
placed a copy of Crowley's The H
Crowley at that time. He asked me t
doing so, I mught have a more cons
to the Path of Tav, the Path of Satu
scious. My "dance" with the inne
blessedly unfolded ever since!
My therapy with Regardie en
occasionally in contact with each oth
I :X ! quoting here since it gives
we maintained a correspondence fo
r .re poetically, theHoly Guar- tinued to be reticent regarding any d
experiencing anxiety and an acute
:rr not thou the warrior. Look for
Banishing Ritual of the Pentagram d
obey them. Obey him not as

-
2nd
that time. The tide had turned, and
._i r %ken words were the utterance
In 1981, Regardie gave me a gif
.-.ntgerthan thyself. Look for him, cal paraphernalia and equipment w
i
d he will not know thee unless
tually be sent as a gift to the Warbu
lght in thee andfill thedull void

-
-;
and future generations to appreciat
. -.>:and unwearied,standingaside
also made a g f t of his practical alch
--if to strike one blow amiss. But if
cretly maintained an alchemical labo
~ < ~forthee. ~ rThydbrain will reel,
circle with his re-connection with th
ful feelings and memories were stir
He had once remarked that the "gia
Zealand reflected upon who would c
helped to preserve over the past fifty
Mary Renault, which I read on the te
tive. When Regardie and I returned
again. He died two years later. The n
Regardie's work and legacy is th
magicians to the modem day inqui
does that student approach and bene
bology and ritual without the aid o
And more importantly, how does th
"difference" in the individual's usu
that by working assiduously, or as
foolishly, misguidedly, it doesn't m
virtue" is an essential attitude to be
I know of two women who intui
mony, imagining the roles of the o
they had no duly installed Hieroph
the magical formulae underlying the
able in terms of their individual m
with an active Temple.
Upon approaching this book, I
the first several weeks, read
edition contained herein. I wou
this gives the student an overvie
of not only the Hermetic Order of th
Allow this material to settle deeply
or associating any variety of images
the First Knowledge Lecture and the
the Hebrew alphabet and its cor
Knowledge lecture. Within this syst
of religion or sect. Its letters are con
erful doorways into the inner world
teric religious organization. A conv
place them on "flash" cards, not u
 51, Zealand, and power- with clay. The Astral Light as term
:isquieting poignancy.
phonse Constant) is malleable by F
symbols thus created within the aura
tion, and guidance and prevent emo
of us have felt depleted by being aro
by a negative environment.
Using the description of thisritu
r 2 d nze King Must Die.
right hand at full extension straigh
:-:dge from the Victorian opposite the left hip tracing a large i
and outwards from the left shoulder
tantly reconnectingat the startingpo
circle connectingeach pentagram. T
gold, not unlike a gas flame. The fo
K- I-7g life. I am convinced
G; 11-ork. . . Work blindly, which bring a refreshing Air from th
I rh in itself has absolute
Fire from the South, and Earth as a
zrk. And hard work it is!
ritual is performed without expect
: < r o r m the Neophyte cere-
severed in for a full year while carefu
life. Ideally, the ritual should be perfo
others, and if possible, in a place se
At this point, I would then sugg
carefully,and contemplatively over t
F-
&e
r :?rentually being linked

lowing suggestions. For

ing daily devotion to the Banishing
memorization work discussed abov
:-ition to the original
c- future practical magical operations
-5 careful readings since didate is brought to the Light. The
-. structure, and function enough, not only in its content, but i
:-.of the Great Work itself. well as a kind of "glamour" that is cre
-- 7~ reflecting, meditating, style of writing is at times oblique, th
- I would suggest reading
,l its content, but to be additionally "
:rn the task of memorizing content! And the writing style facili
found within the First the student may wish to add the Neo
i -.?abet has no connotation the ~ i r s~t n o w i e d lecture.
~e ~lthou
,_ a 1 il "holy" symbols-pow- impressed by these simple meditati
2,-1.1ated with dogma or eso- found them of immense value.
mr r = ~ a r i z i nthese
g letters is to This then is a suggested schem
ri - 2 . 2 all become acquainted and Knowledge Lectures in the Ou
Angel or personal Genius throu
and guidance. The "Right" pers
for the individual as he or she
aphorism, paraphrased: when t
there should be a relaxed attitu
that one is guided in spite of on
brought into contact with a gr
reflect upon. ALL groups have a
heatedly denied by the group. R
particularly effective in activatin
While this may be true, it has be
most benign and well-intention
of all kinds and ultimately with
professor of mine once commen
frontier for psychological resea
roles) was power! Participation
parental and sibling projections
play. The student's only safegua
is not easily come by! Regardie f
through was for the individual
work. His adamant insistence u
While driving back to his h
tentative drizzling rain, Regardi
seven years to recover from his
tune had offered him rest and as
of Glastonbury in England. The
his life further. Fortune was fas
called Freudian "analysis"and e
then called) a "lay" analyst. This
the training, educational, or lic
United States sometime after W
a mentor who more often than n
Fortune was a significant influe
him toward a different kind of
had been experiencing up to t
expanded understanding of the
ment of his interests in magic an
Regardie experienced Jungia
New York City. While he maintai
cepts, he felt that Reichian techni
 - i:.:areness, inspiration, the "rose" in this work, by interpretin
.;tically be available
k-;
..
Order, one's associations and insight
_ ...:
r - .5 ~ f t e nquoted occult
. ,her will appear. So not an abstruse alchemical reference
practical purpose. Additionally, Edin
: - :
I[.e ..:I work and knowing and Archetype as the "blood of Christ"
5- :+li may eventually be
when understood with the respectiv
h z 1- important issues to
Hebrew letter "Shin" or the significan
b+r r ler even if this may be
& Sr :l.n Dawn system was Neophyte Hall.
jt-4:: ?arts of each member. The Current of The Hermetic Or
r r ir i \ Y group (be it even liant blaze reignited by Regardie's p
i.k-- ~ 2 - p l e swith projections
when many a storm threatened to ex
biz?..<talented and creative And the student willfind that Curren
& i;::i ago that the next great external organizations, initiations for
? ~ -:t-: fascination with sex Paul Foster Case wrote in The Trzie and
Krr - ::::ally calls for multiple Rosicrucian Order. If you are duly a
: + ;,:sric material comes into make contact. . . in due season.. . I d
nx-5 .i consciousness," which themselves."
cr Y eie conflicts to be worked Llewellyn Publications and Carl
e-:r - . :ntandem with magical special presentation of the first paper
*----
-
; . . be seriously examined. the original pagination has been main
r :-~r:zonaone day through a research is only one example that po
r: -:-at it had taken him about Llewellyn to high standards and imp
..
-:.
+- .At some point, Dion For-
in the neighborhood
an invaluable and special role in my li
edge some of them now. The contrib
tz:: i ~ went e to heal and plan George Wilson, and Hal Sundt have t
- - - lrand of self-exploration making this an unparalleled edition o
:- zngage in being (what was rest has been my faithful Golden Daw
:I e malyst was not bound by has achieved attainments in actualizin
-3 -::?ich were adopted in the ble. I also wish to thank Stephan Hoe
-, ~:. - -3- - studied privately under ulating conversation and ideas, and m

-.
r.- :::-st. I would speculate that me closer to the Feminine. Finally, I
i r :?at time in terms of aiding Ph.D. for his patient participation in m
r a o s and abandonment he When Regardie finished his intr
. I r- helping him to forage an cluded with the words that his work w
r I >.islife within the contain- true fratres and sorores who seek the R
Stone of the Wise. . . our Work too, ju
2nd Reichian therapy later in
: -:
+I.: +zt for Jung's theoretical con-
T :re effective than free associa-
 INTRODUCTION TO THE SECOND EDITION
Volume I .
It would be trite to say that life is a strange, wonderful and mysterious process. But it
is! In his Triumphal Chariot of Antimony, the alchemist Basil Valentine describes his
antimony as a deadly poison on the one hand, yet, when purified alchemically, as a
potent medicament on the other. Apparently this Golden Dawn material has to be de-
scribed in rather the same way-reminding me of an old adage concerningmoney. It
passes ihrough the lives of an infinite number of people to change their lives catalyti-
cally, but in the process always remaining untouched itself.
At the same time, it recalls to mind several letters that were received years ago
following the publication of the first of the four volumes in the original edition. Any-
one would have thought, judging from the tone of some of these letters, that I had
become exalted to the throne of God Almighty himself. Even a few came from active
Order members scattered in various parts of the world, corroborating many of the
critical allegations made earlier in My Rosicrucian Adventure. Though the latter book
was published independently of The Golden Dawn, it was originallywritten to serve as
an introduction to the whole body of Order teaching.
On the other hand, there was a long letter from the late Captain J. Langford Gar-
stin, under his Order sacramental name, chiding me severely for publishing the se-
cret teachings of the Order, and asking me in the future never again to refer to the
Order by name. And, strangely enough, one of the last letters received from Aleister
Crowley before we became estranged (as described in The Eye in the Triangle) stated
two things. First, in connection with my statement that one of the officiating officers
had hurried through an initiatory ritualas though reading a batch of grocery bills-he
remarked that I should have rudely told him to go to Jericho, or words to that effect.
And secondly, relative to the material itself, he roundly scolded me, stating I had
absolutely no right whatsoever to have published this material and to have broken
my sacred obligation to secrecy. Many decades earlier, he had published these same
Order teachings in the Equinox-only under direct command from the Secret Chiefs
of the Order, at least that was his claim.
If Aleister Crowley disapproved of my action, I have to be egostistical enough to
assume that my editorialjob was far better than his own with his amanuensis of that
time, Captain J. F. C. Fuller. My version ceftainly was more orderly, more adherent to
the letter of the Order system, and unmarred by too many extraneous comments and
some hideous garbling.
So there we are. Some approved of the publication of these books; a very few dis-
approved. That's all there is to it.
Whatever I have done in the past, has been done. I have, basically, no regrets.
Perhaps the only fleeting or hesitant regret that I do have is a doubt as
to whether publication has actually done much good, whether students at large were
able to utiliie the system in the manner I had hoped for. This is a serious doubt; oral
instruction is invaluable, and should be given only under the guidance of a teacher, or
within the framework of an Order.
The past two or three decades have revealed something else as a definite disad-
vantage. The average student approaching The Golden Dawn has simply been over-
whelmed by the sheer weight and wealth of original teaching material. As he glances
through the large four-volume set, understanding but little of it, he becomes alto-
1
2 The Golden Dawn

gether confused, thrust headlong into despair, and does not pause long enough to
study the system in small sections until he does discover its intent and purpose.
In the Order-or any occult organization for that matter-no student was ever
bombarded with too much study material at the beginning. He is spoonfed small
doses, as it were, monthly. Some critics regard this procedure as a "come on," as bait
merely to keep the student paying his monthly dues for long periods of time. In some
instances, this ma)- well be true. On the contrary, it is sometimes given in this forni, I
am sure, so that the student can study a little of it at a time, transmutingit into personal
property by assimilating it piecemeal into his own psychic structure. Then more
teaching was assigned, and so on. Periodically an examination, oral and written, was
given, not to grade the student in conventional terms, nor to put him on the spot, but
to ascertain whether or not he had grasped and understood the preceding lessons.
This procedure is not possible in a book like The Golden Dawn. Of course it could
have been re-written in lesson form with the above intent in mind, cautioning the stu-
dent not to proceed until he had thoroughlygrasped each segment of the work. But it
was not done that way.
Under these circumstances, therefore, it remains only for the intelligent student
to work out his own study technique or regimen. If he is not astute enough to perceive
the practicality or necessity of the abov~,then quite evidently he is not intelligent
enough to deal with the material itself, and it should not be in his possession at
all.
This is the counsel I would give to the serious student of the Great Work. Study
the contents of the first two volumes, now combined to form a single book, as if you
were a member of an Order, and were receivinga monthly monogram or lesson from
headquarters. Glance through all the material once or twice just to get the drift of it,
and then allocate to yourself a few pages only at a time.
If these pages are not clear at first, which is more than likely, then I would
strongly suggest supplementing them with additional reading. First of all, I would
recommend an oldbook of mine, The Gardenof Pomegranates. This is a simple outline of
the Qabalah comprising the backbone of the Order philosophy. It has been out of
print for several years. Thanks to Llewellyn Publications it is on its way back into cir-
culation once more in a new edition. It should prove a useful guide through the initial
knowledge lectures of the Order as given in volume one of The Golden Dawn.
In particular, two Order papers in this volume are supremely important docu-
ments. They are The Path of the Chameleon (p. 95) which deals comprehensively with
the Tree of Life, and another one entitled The Microcosm (p. 100). It is my suggestion
that they should be studied over and over again, if necessary using The Garden of
Pomegranates as a companion and as an aid to simplification. Sometimes the language
of S. LiddellMacGregorMathers, who apparentlywas the author of these papers, was
not as simple as it might have been. Be that as it may, nothing should deter the serious
student frbm extracting the last drop of intellectual nutriment from these papers.
There is also the new edition of The Tree of Life (SamuelWeiser, New York, 1968),
which provides an elementaryintroductionto magical procedures, the heart and core
of the practical work of the Order. With these two simple books, and only a few pages
of The Golden Dawn handled at any single time, most of the complex problems should
be eliminated.
Such a course is analogous to the procedure used in driving across the country,
say from Los Angeles to New York City, approximatelythree thousand miles. This is a
considerable distance. But by setting intermediate goals and marking them on your
road maps the journey is made much easier. Then each day one aims not for New
York but for the next town or city, perhaps three or four hundred miles from your pres-
ent stop. In this way, the limited objective is easily reached without the driver being
overwhelmed by the enormity of the distance to his final goal, New York City.
Introduction 3

Much the same progress should be followed here where the study material is
concerned. Make sure you allow enough time for thisinitial material to be absorbed
before you press onward. More haste means less speed. Take your time. There is no
hurry. In many such cliches, there is a profound wisdom.
In the openingpassages of the very first initiatory ritual of the Order is found the re-
markable phrase "By names and images are all powers awakened and reawakened."
This simple phrase sets the stage, as it were, for all subsequent Order teaching. In
effect it reveals the essential fact involved in all practical magical work. Most of the
later instructions merely elaborate the necessity for the correct vibration of the
highest Divine Names, and the building up in the imaginationof pictures of one kind
or another. In all of the major rituals, and in all such instructionsas those on talismans
and telesmatic images, the basic factors are those mentioned in the very simple
phrase given above. Never let it be forgotten, when apparently submerged in a mass
of complicated attributionsand technical details, that the essence of magic is simple.
So simple in fact, that a vast'amount of self-discipline and training is required to make
it effective.
The counsel given in the Portal document (p. 175of volume One), preparing the
student for the Adept grade is of the greatest importance here. It should be read,
reread, and then studied some more.
One of the items referred to for the first time in this Portal document is "building
the Tree of Life in the aura." I have found this rudimentary scheme so useful and so
important in my own growth and development that it came to have tremendous
significance in my own daily practice. There is rarely a time when I permit myself to
fall asleep at night without "lighting the lamp above my head", as I personally de-
scribe for myself the formulation of Kether. This powerfulmagical technique is vital and I
cannot recommend iftoo highly. I have elaborated thisrudimentary outline considerably
in a simple little manual I wrote over thirty years ago entitled TheArt of True Healing. It
should also prove useful to the student just getting the feel of these magico-
mystical methods.
This particular Portal document is one of the most practical of all in The Golden
Dawn curriculum. The reader should study it almost beyond all else, applying its
recommendationsin his efforts to integrate The Golden Dawn teachings into his life
and mind. Its counsel is invaluable. If only the students who had written to me to com-
plain of the overwhelming quantity and quality of teaching, had first heeded its
instructionsand counsel, their opinion might have been different. It is a sensibleand
rational approach to a vast subject with almost infinite ramifications.
Once thiscounselhas been well heeded, and closelyadhered to, then the student
could start dealing with the simplest elements of ritual and ceremonial procedures.
An attempt to handle the complex initiatory rituals of the Grades without proper
preparation and guidance, can only end in failure. Much the same is true of the com-
plicated ceremonies described in the third volume. Leave them severely alone until
you have studied them sufficiently to know what you are doing. This may take con-
siderable time.
Start off first with what is known as the Lesser Banishing Ritual of the Pentagram
(p. 106, Volume I). This is a simple procedure. Follow the written instructionsto the
letter-literally, and then the ritual itself will present no difficulties. Problems only
arise when the student propels himself in to these activitieswithout proper study and
preparation. Staywith thissimple ritual until you become expert. Then begin to prac-
tice what should be done with the imaginationas you make the appropriate gestures
with your outstretched arm (without a magical weapon-that comes later), and the
appropriate movements around your own axis or around the room where you work.
Do not leave the topic until absolute perfection has been obtained, else you may be
obliged to return and master it before you can proceed to more advanced matters.
4 The Golden Dawn

Then experiment with the simple Rose-Cross Ritual (p. 46 of Volume 111).
Though this ritual is described in a later volume than the two now under discussion,it
could well be taken out of context and mastered at the same time as the Pentagram
Ritual. This ritual of the Rose-Cross teaches the formulation of the symbol in the four
corners of the room, as well as above and below the axis where you stand.It results in
surrounding yourself with the traditional symbol. It will provide basic discipline in at
least three important matters:
1. Tracing geometrical figures with the hand.
2. Imagining them clearly in your mind.
3. Vibrating the appropriate names.
A simple instruction on the latter process is to be found in the Portal paper
already mentioned, as well as in several other very important documents scattered
through the remaining volumes. Study could be supplemented by consulting another
old book of mine TheMiddle Pillar (LlewellynPublications, St. Paul, 1970),which sum-
marizes most of the Order teachings on this topic.
The meditations given in Volume I are relatively simple, though some of the de-
scriptive material attached to them are not likely to be applicable to the beginner. In
addition to these, or else as an alternative, I would like to recommend a series of
meditations or psychophysicalexerciseswhich could do much to prepare the student
in a more dynamic way for this phase of things. They are to be found in a little book
recently written by me called Twelve Steps to SpiritualEnlightenment (SangrealFounda-
tion, Texas, 1969). It should prove useful in this connection.
It might also be worthwhile for the student really to start studying the initiatory
rituals, beginning naturally with the 0=0or ~ e o ~ hdegree.~ t e ~ ~ aI would
k , counsel
patience. Do not hurrv. Read the ritual manv times in order to clearly understand its
kportance, its themkof bringing the candihate to the Light, and what is involved in
the various movements of the officers. Only when thoroughly conversant with these
ideas, should the student attempt to place himself in his imagination within the
ritualistic movements themselves. This should be done in segments, a little at a time,
until he feelsat easepracticing the ritualisticmovementsinhis imagination.The same
type of procedure should be followed with each of the following elemental initia-
tions.
Naturally, this involves a great deal of effort and time, and should be extended
over many weeks or months. Hurrying through it in order to get to the next grade will
only defeat your own purpose, and you will derive next to nothing from what you do.
Again and again, it has to be stated-Make haste slowly! Don't hurry.
Some of the speeches made by various officers during the ceremonies are
magnificent and are well worth memorizing. The adorationthat is a constant through
all the rituals and which is of Gnostic origin is certainly one of these:
Holy art thou, Lord of the Universe.
Holy art thou, whom Nature hath not formed.
Holy art thou, the Vast and the Mighty One.
Lord of the Light and the Darkness.
Another lovely passage which deserves a place in all of one's private devotions
and spiritual exercises is this one:
Glory be to Thee, Father of the Undying. For thy Glory flows out rejoicing to
the ends of the earth.
Perhaps one of the most important of these passages to be memorized, and
which is unequivocally at the core of all the Qabalistic teaching in the Order is the
excerpt from the Neophyte ritual:
Unbalanced Power is the ebbing away of life.
Introduction
Unbalanced Mercy is weakness and the fading out of the Will.
Unbalanced Severity is cruelty and the barrenness of Mind.
A whole textbook could be elaborated on this one simple piece of teaching.
Since the Order system is replete with such choice gems, it is clear that volumes
would be required to elaborate the beauty and full meaning of its teaching.
Still another dynamic passage which could be incorporated into one's daily
practice of the Middle Pillar technique:
I come in the power of the Light.
I come in the Light of Wisdom.
I come in the Mercy of the Light.
The Light hath healing in its Wings!
All of these are beautiful and their eloquence lingers with deep feeling in my
memory. In one's private spiritual work, a place could be found for many of them.
As one progresses in the Path of Light, they take on more significanceand radiance,
tending to evoke higher states of consciousness.
I should like to add a little more to the general counsel of this all-important Por-
tal document If the student has not recentlv brushed uv on his or her anatomv and
physiology, the essentials df which are absilutely necessaryparts of the intellGctua1
armamentarium of a well-educated verson. I should like to recommend an excellent
manual which has impressed me k d which should answer the average need rather
well. It is Logan Clendenning's The Hzi~nanBody. It once appeared in a paperback
edition, which was rapidly sold out. I am hoping it will soon be reprinted in a simi-
lar edition.
The following books are recommended in lieu of those mentioned in the text.
From my viewpoint, they are more up-to-date and therefore more useful.
For a general outline of psychological functioning, I would suggest Psychology
by Norman MUM (Houghton Mifflin, Boston). On the dynamic side, An Elemen-
tary Textbook of Psychoanalysis by Charles Brenner (Anchor Books, New York,
1957) is superb, to be followed by Man and His Symbols edited by Carl G. Jung
(Doubleday, New York, 1964).
The Function of the Orgasm by Wilhelm Reich (Orgone Institute Press, New
York, 1942) is a must. A cheaper paperback edition has appeared since that date. I
consider it a necessity, because, without intending to do so, Reich has succeeded in
building a bridge between the modem psychologies and occultism. Were he alive,
he would have a fit to learn of this interpretation-but fit or no fit, it is still a fact.
What he had to say, and the therapeutic method he developed and called vege-
totherapy, have been found of inestimable value in my life, and the two hundred
hours of therapy I had years ago comprise an experience that today, in retrospect, I
would not be without.
With these materials in mind, the serious student might well be persuaded,
as I was once, to enter psychotherapy. It is of small consequence what analyt-
ical school he selects. All are useful. All provide help for the student in his
search for the Light, and serve as excellent preparation for the serious disci-
pline of Magic and self-knowledge.
Where the divinatory techniques are concerned, the counsel given in the Portal
paper under consideration is still valid. Newer and better books on astrology have
been published since that Portal paper was first written. Dane Rudhyais Astrology
of Personalifj is an excellent textbook for the inquisitive student. The author
regards astrology as the "algebra of life," which gives meaningful relationships to
the events of life.
A more comprehensivebut less philosophical text is the A to Z Horoscope Maker
and Delineator by Llewellyn George (Llewellyn Publications, St. Paul). These two
should be studied together.
With regard to alchemy, while some of the basic definitions of the so-called
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