Think Forward.

The Golden Dawn 641

Tupan, 5 d.
It is impossible to discuss about magick without mentioning The Hermetic Order of the Golden Dawn. It was founded in the late 19th century and stands as one of the most influential occult societies in modern history. Emerging during a period of intense fascination with mysticism, spiritualism, and ancient wisdom, the Golden Dawn synthesized a wide range of esoteric traditions—Hermeticism, Kabbalah, alchemy, astrology, Tarot, Rosicrucianism, and Enochian magic—into a structured, initiatory system. Its teachings and rituals laid the foundation for much of today’s ceremonial magic, influencing major occult figures such as Aleister Crowley (1875-1947), Dion Fortune (1890-1946), Israel Regardie (1907-1985), and even elements of Wicca and New Age spirituality. The Order was formally established in 1888 in London by three Freemasons—William Wynn Westcott (1848-1925), Samuel Liddell MacGregor Mathers (1854-1918), and William Robert Woodman (1828-1891)—who claimed to have received authorization to form the group from mysterious German Adepts through the discovery of a cipher manuscript. This document allegedly contained the outlines of a magical order structure and provided the inspiration for the Outer Order of the Golden Dawn, which focused on ceremonial ritual, magical symbolism, and spiritual transformation through the Tree of Life in the Jewish Kabbalistic tradition. The Golden Dawn was hierarchical and initiatory, with members progressing through a series of grades based on the Qabalistic Tree of Life, each corresponding to deeper levels of metaphysical understanding. The Outer Order (or First Order) focused on theoretical knowledge—Hermetic philosophy, astrological correspondences, geomancy, and the use of symbols, especially those from Egyptian and classical sources. Students were trained in ritual magic, visualization, and the manipulation of elemental and planetary energies. The Second Order, known as the Rosae Rubeae et Aureae Crucis (RR et AC), was an inner circle reserved for initiates who had demonstrated proficiency and inner development. Here, the emphasis shifted from theory to practical and ceremonial magic, including advanced work in scrying, spirit evocation, Enochian magic, and astral projection. Members of the Second Order were tasked with performing complex rites, often involving magical tools such as wands, swords, pentacles, robes, and the use of consecrated temples. One of the Order’s most innovative features was its integration of diverse traditions into a coherent symbolic and ritual framework. For example, the Enochian system—derived from the angelic communications of John Dee and Edward Kelley in the 16th century—was systematized and used in conjunction with Kabbalistic and astrological symbolism. Tarot cards were not only used for divination but also mapped onto the Tree of Life and the Hebrew alphabet, giving them philosophical depth. The Golden Dawn also refined techniques of pathworking, where initiates would meditate upon the paths of the Tree of Life to achieve spiritual insight and astral exploration. Despite its achievements, the Golden Dawn was plagued by internal disputes and power struggles, particularly between MacGregor Mathers and other senior members such as Aleister Crowley and A.E. Waite (1857-1942). By the early 20th century, the original Order had fragmented into various offshoots. Yet these splinter groups—such as the Stella Matutina, Alpha et Omega, and later Builders of the Adytum (B.O.T.A.)—continued the legacy, adapting Golden Dawn teachings for new generations. In the 1930s, Israel Regardie, a former initiate, published many of the Golden Dawn’s rituals and teachings in *The Golden Dawn: A Complete System of Magic*, ensuring the Order’s survival and revitalization. His work preserved and democratized the system, bringing its methods to solitary practitioners and small esoteric groups around the world. Today, the Golden Dawn’s influence is nearly universal in Western esoteric and magical traditions. From Thelema to Chaos Magic, Wicca, and modern Hermeticism, echoes of its symbolism, ritual structure, and magical philosophy remain foundational. Its emphasis on disciplined self-transformation through knowledge and will continues to resonate with seekers pursuing spiritual development beyond dogma. In summary, the Hermetic Order of the Golden Dawn was not merely a secret society—it was a philosophical and magical renaissance, seeking to awaken the divine potential within each individual through a synthesis of ancient wisdom and modern ritual. It represents a key turning point in the Western Mystery Tradition: a bridge between the occult revival of the 19th century and the rich diversity of contemporary magical practice.
Tupan

Tupan

I have several interests (too many to list here) and I would like to write about some experiences I've had and ideas about them.


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THE ADVENTURES OF TOM SAWYER - PREFACE 2185

Bluwr X Commons: Mark Twain, 2 y.
- Short Stories -
0.6 min read.
Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 2242

Bluwr X Commons: Marcus Aurelius, 2 y.
-
3.7 min read.
1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.