2Equinox and Solstice Golden Dawn Rituals

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LLEWELLYN'S GOLDEN DAWN SERIES

fJ1ie 'Equinox &Solstice Ceremoniesof the (jo{den 'Dawn

byPat & Chris ZaCews/(j

1992Llewellyn PublicationsSt. Paul, Minnesota 55164-0383, U.S.A.


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Contents

Foreword, by FraterN. U. and SororMA.A.E.M ixI d . ...ntro uctioti XlIITheAstromagn.etic Theory 1The Sun: It sMyths and Cycles 19The EquinoxCeremonyof the GoldenDawn 49Z-6 A Commentary on theEquinoxRitual of the GoldenDawn 79

The Consecration Ceremonyof theVault of theAdepti 103Z-7Commentaryon theVault Ceremony 121The SolemnFestival of the Equinox 131SoloCeremonyofthe Equinox 145Bibliography 161


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Foreword

With th e publication ofThe GoldenDawn by Israel Regardiein 1937, it ma y have appeared that an era had ended. Becausethe secrets of the most influential Order of the WesternMysterieshad been exposed in print, it seemed that the decayingtemples no longer served a function. Anyone who was interestedin th is systemofmagiccouldnow pickup a copyofth e book, studyit , an d apparently study alone. Although this was true, manyaspirants were discouraged by th e complicatedmaterial an d didno t feel confident in p u tting th e techniques into practice.We now know that the Golden Dawn system did no t die, buthas merely modified itself to a changing world. This "livingsystem," which is based on Kabalistic/Hermetic philosophy an dGnosticism, ha s a resilience an d flexibility which has respondedto evolutionary changes over th e years. Individuals an d groupshavebeen practicing for overa hundred years. Until recent timesal l activities ofthe Order were conducted in th e strictest silence.Today that "strict silence" is no longer a requirement, except inth e individual magical workings a nd r it ual o f th e Inner Orderaccording to th e rules ofeach autonomous temple. Th e grand old"hierarchical" status granted to individual members ha s beenrelegated to ceremonial practices only.This is th e third book in a planned series of20 to be published

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x Equinox and Solstice Ceremonies of the Golden Daumby Llewellyn. The authors, Pat and Chris Zalewski, are 7=4Adepts of the Thoth-Hermes Temple in NewZealand. They haverevealed much unpublished material pertaining to t he innerworkings of the Golden Dawn. I t becomes evident as one looks atthematerial inthe book that no t all of the GoldenDawnmaterialwas published in 1937. Chris and Pat have inherited thisinformation from the survivingAdepts of the Whare Ra Templein New Zealand. Their primary goal over the past few years hasbeen to research and develop this material so that i tmay be usedin a practical and effective manner by all who are interested.Their explanations and clear directions will enable independentpractitioners as well as Order initiates to add the Inner Ordersecrets to their practice.The Equinox & Solstice Ceremonies of the Golden Dawn is aclear exampleofthe newmaterial beingbrought to the public. Asthe reader begins to study the book it becomes clear that this isnot just old knowledge in repackaged form. The first two chaptersdetail research into astrological data concerning the Sun'sEquinoxes and Solstices, and explains them according to themyths of the Suncults of theAncientMysteries. One can begintoappreciate and understand the importance of these oftenneglected rituals. They are especially important to the GoldenDawn because it is a Solar Order and the rituals must bepracticed regularly.Careful examination of the commentaries of the rituals, theZ-6 andZ-7papers, reveals full explanations oftheir function andmeaning and of the astral forms of the officers present in theceremonies. The "Z" papers are particularly interesting as theygive insight into the various levels of the ceremonial workings.We believe thatmost practitioners of magic would agree thatthe purpose of magic in general is to tap into and manipulatevarious natural energies in order to create a desired result. Forthe Golden Dawn as well as other practitioners of Celestial(High) Magic, the goal is to utilize the energies for the achievement of balance of all aspects of the Persona (Outer Order) andultimate connection with one's Holy Guardian Angel, or HigherSelf(InnerOrder). Knowing how to tap into the Sun's energies atthe proper time is a great help in accomplishing this goal.


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Foreword xiAs s tated in this book, the Equinox is a short period oftime-no more than 48 hours-when the Sun passes over theEquator. This is a critical period to tap into the solar energies, as

the Earth's magnetic energies are temporarily void. This is the. time that the Sun's energies are most balanced and accessible.Solstices are when the Sun's energy is at it s highest and lowest.Solsticemeans literally, "the Sun stands still."There is actuallyamoment when the Sun does appear to stand still before reversingit s course. To define the individual events:

Vernal Equinox:As the Sun enters Aries for the NorthernHemisphere with its Martian energy, the Golden Dawn performsa corresponding ritual intended for the outward growth of theTemple, for enrichment of the group. The nature of the rituals atthis time are Isiac, expansive and anabolic. (For the SouthernHemisphere the Sun enters Libra.)

Autumnal Equinox: As the Sun enters Libra for theNorthern Hemisphere, the Venus energies are most apparentand the ritual is inwardly oriented for the individuals of thegroup. I t is a time ofsearch for the Higher Self, rebirth and a newlife. The energy of this ritual is Osirian, contractive, catabolic.(For the Southern Hemisphere the Sun enters Aries.)

Summer Solstice: At this time the Sun's power is moreintense than at any other time during the year. During thisperiodAdepts of the Golden Dawn perform the "Consecration ofthe Vault of the Adepts" in the temple proper. This is exclusivelyan Inner Order ritual, and the intention is to bring the HigherConsciousness of the Order into the Vault so that i t may be usedduring the new year as needed.

Winter Solstice: Six months after the Summer Solstice, theSun is at its weakestpoint, as ifit had died, although it is ready tobe reborn shortly. At this time of the year, many Golden DawnAdeptus Minor initiations are performed. I t is the most effectivetime to take the candidate deep into the subconscious toexperience death and rebirth.-Fra ter N.D. and Soror M.A.A.M.Ra-Horakhty TempleHermetic Society of the Golden DawnFederalVVay, VVashington


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Introduction

Th e Hermetic Order of th e Golden Dawn wa s a magicalsociety founded in 1888 by W. Wynn Westcott, a London doctor.Westcott wa s a lr ea dy S up re me Magus of th e Masonicallyoriented Societas Rosicruciana in Anglia (S.R.I.A), bu t foundthat hi s esoteric studies in magicwere fa r too broad for the scopeof this antiquarian society. The S.R.I.A. wa s limited to third-degree Freemasons an d wa s designed to appeal to thosewho feltthat theirRoyalArchteachings did no t incorporate enoughofth emagicaltradition. Even though th e S.R.I.A. ha d made a dramaticleap in th e magical direction compared to mainstreamFreemasonry, there wa s still a wall be tween them and solid,practicing occultists.

With th e help of Samuel Liddell "MacGregor" Mathers,Westcott formulated a whole system of occultism based onHebrewmysticism and various items ofphilosophical literature.This systemwas centeredon the magical and religious traditionsof several countries throughout th e ages, but it wasbuilt aroundsome mysterious cipher manuscripts of obscure origin. Thesemanuscripts gave skeleton outlines of a series of grade rituals;

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XlV Equinox and Solstice Ceremonies of the Golden Dawnon this basis the Golden Dawn came into being.Possibly the best study of the history of the Golden Dawn isEllic Howe's The Magicians of the Golden Dawn (Weiser, 1978).However, Howe wrote about the facts from a highly subjectiveviewpoint and accused Westcott of being an individual who"inhabited a world of fantasy. It is possible that he hadunconscious longings to be either an actor or a priest, for nothingelse will satisfactorily explainhis love of 'dressing up', e.g. in therobes of the Supreme Magus of the Societas Rosicruciana inAnglia ..."Howe himselfis a prominent Freemason, and some aspects ofthe Craft certainly contain some degree of "a world of fantasy"and "dressing up," although Howe neglects to mention this.Overall, though, his work is well researched, and, in spite of theslant of the book, he does give the reader a fair indication ofwhathappened in the Order.

The next work of note is Yeats's Golden Dawn by George M.Harper (Macmillan, 1974), which shows the Order from theperspective ofWilliam Butler Yeats. This book simply presentsthe facts without any compliments or negative comments; it is agood companion to Howe's work.The most impressive piece ofwork to date on the Order'srituals is from Israel Regardie, who wrote at least two books onthe subject. The first and best is The Golden Dawn (LlewellynPublications, 1971, [6th ed., 1989]), but the largest and latest isThe Complete Golden Dawn System of Magic (Falcon Press,1984). The Falcon version contains a number of additionalpapers on Enochian material and one paper on the Ring andDisk, but it also omits some important papers which the firstedition does include. These omissions include, for example, thefull and expanded examples of the Z-2 rituals-considered someof the most important things an Adept ofthe GoldenDawn has tolearn.Also, the later volume is not well se t out. The book is brokendown into ten "volumes," each with its own table of contents. Inmy opinion, it would have been far better to place an overall tableof contents in the front for easy reference, forget about the "ten


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Introduction xvvolumes," an d simply go by page number.

Th e second major difficulty w it h th is edition is that thespeeches an d descriptions i n t he rituals are all in th e same typeface. Thismakes for difficult reading; itwouldhavebeen better totake note of the method Llewellyn used (with the "stagedirections" in italics) or us e some othermethod thatwouldreduceconfusion.Other books of interest include Ithell Colquhoun's Sword ofWisdom (Putnam's, 1975), which also covers th e Golden Dawn,as do the books in R. A. Gilbert's "Roots of th e Golden DawnSeries" from Aquarian PresslThorsons. All these books ar erecommended reading to ge t an overview of th e Order an d itsteachings. Lastlymy own book, Secret Inner OrderRituals oftheGoldenDawn (Falcon Press, 1988), gives th e 6=5 an d 7=4 ritualsplus some previously unpublished papers an d a history of th eOrder in New Zealand, which complements Howe's work on th esubject. Somewhat more specialized knowledge, though stilleasily understood by the layman, is available i n t he form of mybooks from Llewellyn Publications, so far including GoldenDawn Enochian Magic an d Z-5: Secret Teachings of the GoldenDawn-Book I; The Neophyte Ritual, 0=0.Today the Golden Dawn is still as fragmented as it ever was.Nevertheless, du e to th e increasing information now beingmadeavailable, a number of present-day temples ar e adding to theircurriculum. Some a re m ak in g major revisions an d overhauls.Because of the worldwide fragmentation, however, there is stillno singlehead of th e Order, no rdoes it look as i f there everwill beone.Up u nt il h is d ea th in 1985, Israel Regardie wa s looked uponas th emajorfigure i n t h eGoldenDawnmovement du e to hi s pastrevelations. Though he did no t start an American temple, he didinitiate a very few into the 5=6 grade i n t he hope that they mightcarry on th e Golden D aw n t ra di ti on a ft er h is death. However,although he gaveou t th is In ne r Ordergrade, he didnot teach th etheory that w en t w it h it. Although some of these individualshave formed their own temples, I am told by three former Chiefsof a Los Angeles temple that, as fa r as ritual instruction goes,


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xv i Equinox and Solstice Ceremonies of the Golden DawnRegardie's input was very minor or nonexistent . He confessedthis to me himselfin 1983 during his New Zealand visit.Since the only GoldenDawn ritual instructionwhich some ofRegardie's initiatesreceivedwas through his books, we in NewZealand have tried to pass on previously unpublished ritualinstructions that we received from former elderly Adepts of thenow defunctWhare Ra temple.Also since Regardie's death, there has been something of aminor battle royal among some of his students as to who shouldinherit leadership-something that some donotwant and othersare trying on for size. I even had a letter one day from agentlemanwho wanted to knowwhy I was trying to take over histemple. My biggest problem then was trying to find out who hewas; I had never heard of him. Rather than ignore the letter,which I was tempted to do, I contacted him and informed himthat I had enough problems with our own little temple withouttrying to take over anyone else's-s-or, for thatmatter, be the headof anyGolden Dawn organization. I now state this publicly foranyone who is similarlymisinformed.

The only (loldenDawn temple that we are currently helpingdirectly is the Ra Horakhty Temple in the sta te ofWashington, atemple which we chartered and which is run by Laura JenningsandPeterYorke. I have givenlectures and seminars to help theirmembers, and any others, on the unpublished techniques ofGolden Dawn r itua l magic passed on to us by Whare Ramembers. This thriving temple is completely independent fromus, and our capacityis that oftechnical advisors. Also Imight addthat we are not technical advisors for the Golden DawnFoundation, as their literature incorrectly states. I f Regardieever did leave such a thing as a literary crown, for my money itshould go to Francis King, who over the years has shown a styleand quality that makes Golden Dawn reading a real pleasure.The impetus forwriting this book developed from a number ofpeople in our own temple who kept at us to try to wri te somedefinitive text on exactly what functions ofGolden Dawn ritualrelated to the Equinox and the Solstice. While this book is farfrom beingany sort ofdefinitive text on the subject, we both feel


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Introduction xviit h a t i t is at least a start i n t h e right direction. At some later stage,someone else will pick up the ball an d do more work in thisdirection.Originally, this book wa s written for those studentsinterested in th e Golden Dawn concept of the Solstice an dEquinox ceremonies, but gradually it grew to the point where itcovered no t only th e GoldenDawn and Solarorientation,but alsocould be used by any othermagical group, whether it be Wiccanor Hermetic. Most o fth is will no t be new to those who know usa n d u n de rsta nd that, while we work within th e Golden Dawnframework, we ar e no t adverse to other magical traditions.Up to this point, I do no t know ofmany books that have triedto explain th e meanings of the Equinox an d Solstice ceremoniesfrom th e pointofview ofth e occultist, thoughwe do recommend afine little book called A Witches Bible: Volume I by Janet an dStewart Farrar (Magickal Childe, 1984). They have done anexcellentjob oftrying to ti e in all th e rituals and main festivals ofthe seasons. This effort is equally supported by their book TheWitches' Goddess (Phoenix, 1987); both books ar e thoroughlyrecommended by us for additional research in this field.Today, astrology is a vast and intricate subject withnumerous sub-branches that have become specialized fields inthemselves. However, very little if anymaterial ha s been devotedto th e astrological aspects of the Equinoxes an d t he Solstices.This is in itself an area that is virtually crying ou t for moreresearch, including the psychological an d magnetic aspects,which ma y affect people no t unlike Sun spots.

Within th e Golden Dawn and. Stella Matutina, very littleworkwa s done on th e Equinox an d Solstice rituals on an y officiallevel except for the publishednotes.Presumablywritten by R.W.Felkin, these appeared in Secret I nn er Order R it ua ls of theGolden Dawn. However, each temple had it s own notes whichwere dispersed to various members. Much of this book is ou r owninterpretation an d has, I feel, gone into th e Solar drama in greatdetail. When we first became associated with members ofFelkin's Whare Ra temple back in th e late 1970s, a number ofthose with grades from 6=5 to 9=2 repeatedly expressed


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xviii Equinox and SolsticeCeremonies of the Golden Dawndisappointment that the Golden Dawn never had a SolsticeCeremony. Many thought the circumambulations should bereversed for the Southern Hemisphere. Even today in our owntemple, these questions still are being asked.With the studywehave done over the years, we have tried to answerboth questionsand explain our reasons for retaining the sta tus quo. We feel,however, that, while the Golden Dawn and it s offshoots hadmany talented members, on numerous occasions they could notsee the woods for the trees. If they did, they decided to keep it tothemselves as a form of personal development-"I knowsomething you don't know and I'm not going to tell you."

From my. own personal viewpoint, I am convinced that,during the Equinoxes and Solstices, the auras of people and theaura of our planet undergo a magnetic change. I f thi s can bemanipulated correctly, it helps us tap into ourselves and draw onthe collective unconscious (for want of a better name). Coupledwith dramatic ritual, this produces a desired effect. I t is not justthe ritual but the changes within that are important, and weutilize the ritual to effectivelytake advantage of these changesfor our own ends.While this book attempts to explain the meaning of theEquinox andSolstice ceremonies and the type ofthinkingwhichhas led up to their celebration, there is still a great deal to do inthe area of the auric fields and their interplays during thesetimes. Perhaps if these areas are studied under bothmagical andlaboratory conditions, coupledwith astrology, an answer may beprovided to a number of puzzles.The main object ofboth rituals within this book is to try andcontact "something"sb tha t i t can send.its energy down to us.This certain "something'> has been referred to as the "SecretChiefs." In truth, many people within the Golden Dawn and i tsoffshoots were always looking for astral masters to guide them.Within later years , some authors have labeled the Stella

Matutina (the organization which retained the. bulk of GoldenDawnmembership after the schism in 1900) as an organizationthat was incessently in search ofMasters. However, they forgetto mention that the GoldenDawn was just as bad,withMathers


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Introduction xixand various other adepti doing the same thing. In fact, Matherswrote of them in his manifesto to the Theoricus Adeptus Minorgrade: .

Concerning the Secret Chiefs oftheOrder, to whom I makereference and from whom I have received the Wisdom of theSecond Orderwhich I have communicatedto you, Ican tell younothing. I donot even know their earthly names. I know themonly bycertain secretmottos. I have but rarelyseen them in thephysical body;and on such rare occasions the rendezvous wasmade astrally by them at the time and place which had beenastrally appointed beforehand.Formy part I believe them to behuman and living upon this earth; bu t possessing terriblesuperhuman powers. When such a rendezvoushas been in amuch frequented place, there has been nothing in theirpersonal appearance and dress to mark them as differing inany way from ordinary people except the appearance andsensationof transcendent health and physical vigourrwhetherthey seemed persons in youth or age) which was theirinvariable accompaniment; in other words, the physicalappearance which the possession of the Elixir of Life hastraditionally supposed to confer. On the other hand, when therendezvoushas beenin place free from easyaccess bythe OuterWorld they have usually been in symbolic robes andinsignia. . . .Mathers then went on to describe the physical effects of suchmeetings. Some would dismiss this account as part of Mathers'colorful imagination; in many instances, he describes the old

concept of the alchemist who has found the elixir of life, a featmany have attributed to Saint Germain. The FulcanelliPhenomenon by KennethRaynor Johnson (Spearman, 1980) andAlchemists and Gold by JacquesSadoul (Spearman, 1972) morethan adequately cover this subject. For a more modernviewpoint, I suggest The Rebirth ofMagic by Francis King andIsabel Sutherland, who describe the meeting of a Master in theflesh by former American Golden Dawn head and RO.T.A.founder Paul Foster Case. This is something that cannot bedismissed as l ightly as Mathers' statements, in a style that


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xx Equinox and Solstice Ceremonies of the Golden Dawnrepresents King's best work to date.

Talking about astral Masters is always a bi t of a touchysubject with Golden Dawn members-and for many otherhermetic groups that claim guidance from this direction. When Ispoke to Regardie about this subject and related our ownexperiences, he maintained that the Secret Chiefs alwaysseemed to remain secret as far as he was concerned. With regardto our own encounters on this level, we do not use the term"Master." We have substituted the term "Guardian" or"Guardians," which is more in keeping with our experience.During the Solstice and Equinox ceremonies, it is the "Guardian"who guides. us to try to do the right thing.I remember one occasion some years ago, just after weestablished our Thoth-Hermes Temple, when I was working inour office trying to consider i f the Aces were correctly attributedto the Enochian squares. I was making some notes to see thedifferent viewpoints. My wife Chris was in another part of thehouse; she was completely unaware of what I was doing.Suddenly she stopped what she was doing and rushed to ourmeditation room, saying that she had been called.Those who know Chris will say that this action is extremelyuncharacteristic, to say the least; she is a very level-headedindividual. She came back out of the room some minutes laterand told me straight ou t that she had a message from some formof entity or entities whom she described as "them" (for want of abetter term), that they were angry at me for trying to change theOrder association of the Aces to the Enochian squares and in facttold me to leave them alone. This announcement floored me, tosay the least.

I mention this instance for a number ofreasons. The first is toai r the subject ofthe Secret Chiefs, Guardians or whoever so thatit can be put in some sort of perspective. The second is t ha t i trelates specifically to the Golden Dawn and is no t some loftymessage that that could be applied to almost anything, which oneseems to expect from this type of contact. Third, it relates tocontact with two people on an involuntary basis and omitscollusion. Ifthiswas an'isolated incident, then I would not bother


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Introduction xxito mention it, but other incidents have occurred that have beenverified by more than one person. The main point of all this isthat there appears to be something there that is trying to guideusin some way, and, ifpeoplewant to hang a name on it, then letthem. We have just accepted the fact. However, we sti ll putcontacts like this to the test before we accept them.

In New Zealand,Mrs. Felkin, head ofWhare Ra temple, oftenremarked that one day a Masterwouldcometo New Zealand. Shewas so positive that she and an Australian named McDowell(who independently received the same astral message) laid theplans for building a huge meeting place where this so-calledMaster could come and teach. CalledTauhara, this internationalconference center, mainly built on the proceeds from the sale ofWhare Ra Temple, was said to be the New Zealand version ofGlastonbury. This contact that Mrs. Felkin received was alsopicked up by people from other groups, McDowell being just oneof many.

Since these forces which we conceive of as archetypes called"Guardians" or "Masters" are representative of the forces we tryto contact during the Equinox and Solstice ceremonies, it is veryimportant thatwe try to understandwho orwhat we are dealingwith. Blind faith in following their ideas is not always advisable;our own free Will is paramount. On a personal note, I wouldnever call myselfa "Master hunter," though I do have a healthyrespect for the teachings of many different religious,philosophical and magical writers and philosophers. Those whoenter into the search for a Master tend to limit themselves toomuch and close themselves off to the teachings of others; theygenerally pass this prejudice down to their students for manygenerations. One example is Paul Foster Case. In the 1920s,Case was expelled from the Golden Dawn along with MichaelWhitty and Charles Atkins by Mrs. MacGregor Mathers (whohad taken over he r late husband's leadership of the Order). Caseinadvertently took a leafout ofMathers' book and made contactwith a person whom he called Master R, who told him that theGolden Dawn was finished as a vehicle for manifestingconsciousness. Considering the effect thatRegardie has had with


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xxii Equinox and Solstice Ceremonies of the Golden Dawnthe publication of the Golden Dawn material in the 1940s andwhat is going on to this present day, hindsight allows us to saythat Case'sMaster R. blew it on this one.After working through the Golden Dawn system these pastfew years and having trained with people who had been in theOrder for 50 or 60 years, al l of us tend to agree that the GDenergies are universal and that what we invoke (by whateverarchetype) is the religion of theUniverse, or at the very leastthisSolar System. The planetary sojourns whereon we arrive at thestart of our existence, so adequately described by mediumsEdgarCayce andArthur Ford, donothingbut enhance the theoryof the living planets and the solar effect on us. The GoldenDawntried to teach us to live in harmony with nature by experiencingit s effects primarily through dramatic ritual, and to recognize itsvarious currents of energies, showing us how to ride with themrather than try to swim against the tide.The f irs t chapter in this book covers the astromagnetictheory. Basic astrology and the Golden Dawn version of themapofthe heavens are discussed, as well as a scientific evaluation ofthe magnetic theory of the earth's aura. The second chaptercovers the various solarmyths and legends throughout the agesbutmainly concentrates on the Egyptian pantheon, which is to acertain extent the mainstay of Golden Dawn archetypes. Thethird chapter is the full version of the Equinox ceremony which,to the best of our knowledge, represents the first time in print inthis form. The fourth chapter gives the commentary on theEquinox ceremony. The fifth chapter is the Consecration of theVault ceremony, while the sixth chapter is the commentary on it.The seventh chapter is the Equinox ceremony used by Waite'sHoly Order of the Golden Dawn. Although i t is dated 1910, Isuspect it was in use at least as early as 1903, though I will leavethis for the scholars to sort out. This final chapter of Waite'sritual is worth studying for, according to Waite, his conceptwasbased on the Golden Dawn rituals. In spite ofwhat many peoplesay about Waite, he had tremendous knowledge-and an ego tomatch. Up until at least 1910, whenever he changed the GoldenDawn rituals to his own versions, he plainly used the Mathers


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Introduction xxiiistructure but altered the phraseology-which in fact is no more"pompous" than theMathers arrangement. Ifone sits down withtheMathers arrangement of the Equinoxceremonyin a skeletonformat then puts this sideby sidewith theWaite version, there islittle structural difference apart from the fact that the originalInstallation oftheHierophant is omitted.

In The Complete Golden Dawn System ofMagic, Regardiemade the comment that this Installation was not included withany other version of the ceremony that he had seen andattributed its creation to Dr. Felkin. In this he was mistaken.Usually when the Equinox ritual was given out, it was in twoparts. The second part was given out only to the InnerOrder. Inthe New Zealand temple, this part of the ceremony was donebefore the other sections for "purely practical reasons."We havechosen to present the ceremony in i ts original format based on aGolden Dawn copy dated 1898, which is now in the hands of aNew Zealand collector. I t is thus definitely a Golden Dawncreation and not from the Stella Matutina, though this makeslittle difference either way.

The eighth and final chapter of this book gives instructionsfor a solo performance of the Equinox ceremony.Imust also state that the commentaries on the rituals are ourown work, excluding GoldenDawn quotations, and are based onthe experiences we have had and on some of the commentspassed on to us by formerWhareRamembers. We donot proposethat these comments be taken as gospel, nor do they representthe only way to interpret these rituals. There is s ti ll plenty ofwork left to do before a full explanation can be given. Frankly, Iwould like to see otherGoldenDawners present their viewpointsas well in future publications; then readers can obtain a betterperspective. So far, however, none have done so. This isunfortunate, inasmuch as no one person or persons has amonopoly on insight.

-Pa t ZalewskiWellington, New ZealandDecember 1988


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The Astromagnetic Theory

The earth is divided into two hemispheres, north and south.The dividing line is called the equator. The earth also has yetanother type of equator represented by the Sun's apparentpassage around the earth, and this is called the ecliptic.Normally, the equator and ecliptic would coincide, but, dueto theangle of the earth's axis, they do not.

When the equator is projected onto the celestial sphere, it istermed the celestial equator. The celestial sphere has beendescribed as an "inverted bowl" around the earth with theconstellations mapped out on it. Because of the earth's rotation,this sphere appears to move towards the west while the Sun andother bodies appear to rise in the east. Although the earth'sequator andthe eclipticdonot coincide on the earth's surface, thepoles ofthe earth andthe celestial poles are in alignment; i.e., thecelestial poles are directly over the poles on the earth. On earth,observers in each hemisphere see their particular pole as thesinglepoint aroundwhich the cosmos rotates. This is, ofcourse, ageographically induced illusion. I f you were directly on theequator, you could see both the celestial poles.Another name for the celestial equator is the equinoctial. I t isthe band of the constellations ofthe zodiac and is considered zerodegrees declination (analogous to geographical latitude). How-ever, it also has its own zero point, where it crosses the ecliptic.Right ascension (analogous to geographical longitude) is

1


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2 Equinox and Solstice Ceremonies of the Golden Dawn

N

Solstice

Solstice

IIr.-"",- Ecliptic

~ - CelestialEquator

S

The Equinoxes and Solstices


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The Astromagnetic Theory 3calculated from this point, which is also 0 degrees ofthe sign ofAries, according to the Tropical Zodiac.

This zero point is one of the two points where the celestialequator crosses the ecliptic and therefore represents the Sun'spath from the southern hemisphere to the northern. Thiscrossover point is called anEquinox, a word taken from the Latinaequinoctium, from aequus, equal, and nox, night.For the hemisphere that the Sun is leaving, it is theAutumnalEquinox and, for the hemisphere it is entering, it is theVernal or Spring Equinox.The.second point of crossover is when the Sun leaves thenorthernhemisphere and enters the southern, which is 0 degreesLibra(l80right ascension), and the reverse influence then takesplace.

When the Sun reaches a pointwhere it is furthest away fromthe celestial equator, at 23.5 declination, before it appears tomove again towards the celestial equator, i t is at the zenith forthe hemisphere it has passed into and at the nadir for thehemisphere it is leaving. When theSun is at the zenith, it is thewarmest t ime of the year and the time of maximum daylight(summer); when the Sun is at its nadir, it is the coldest time of theyear and the shortest daylight time (winter). These points ofmaximum declination are called the Solstices, from the Latinsolstitium (from sol, the Sun, and stitium from statum, to makestand still). One can compare this yearly cycle with our 24-hourdaily cycle, due to the earth's rotation, of Sunrise and Sunset,noon and midnight.

PrecessionsA single atom generates a magnet ic field. I t is it s ownmini-universe wherein there is a central , positively chargednucleus containing protons and neutrons, and orbiting thatnucleus are negativelycharged electrons. The atomicmagnetismis caused by the movement of the electrons around the nucleus.These magnetic atoms make up our incredibly magnetic planetandthe celestial bodies in the solar system. Earth can be likened


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SpringEquinox.

SummerSolstice

Winter

Northern Hemisphere

SpringEquinoxSouthernHemisphere

The Sun's Path

SummeSolstic


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The Astromagnetic Theory 5to one of the negatively charged electrons and the-Sun to a positively charged nucleus. These magnetic bodies in our solar system have some casual magnetic influence upon each other, andone such influence is called a precession. In precession, onemagnetic field acts upon another in such a way as to cause thesecond body to alter i ts direction and form a circular motionaround the applied field. This magnetic influence also affects thespin motion of a magnetic body. The rate that precession occursdepends entirely on the character of the magnetic forcesinvolved.The precessional cycle of the earth's axis causes a precessionof the equinoxes with respect to the background constellations.There is a gradual shi ft of the equinoctial points along theecliptic westward at 50.27 seconds of arc every year. I t takesabout 25,800 years for the ear th to complete one precessionalcycle.Therefore, the Sun will pass the point atwhich the equatorand ecliptic meet approximately 20 minutes earlier and 50seconds of arc westward along the ecliptic each year; this ofcourse also changes the zenith and nadir points. So, even thoughwe adhere to a tropical calendar where the Equinoxes andSolstices are on specific days of the year and coincide withparticular degrees ofthe zodiac (0Aries, 0Cancer, 0Libra, and0Capricorn), the true degree ofthe sidereal zodiac on those daysis completely different.

The tropical and sidereal zodiacs are believed to havecoincided in 221 A.D.,which would put the equinoctial points onthe zodiac as of 1992 at 516' Pisces and 516' Virgo, with theSolstices at 516' Gemini and 516' Sagittarius.However, regardless of the actual constellations involved, thebasic energy and impetus given by the Sun crossing theequinoctial points is similar that of Aries and Libra, with theSolstice energies partaking of the nature of Cancer andCapricorn. However, the ceremonial magicianmust also alwaystake into account the underlying meaning of the degree of theactual constellations. For example, 5Virgo gives an underlyinginfluence of humanity's becoming more aware of new levels ofconsciousness, of nature spirits and the unseen, and the


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6 Equinox and Solstice Ceremonies ofthe GoldenDawnpracticing adept should turn this emanation to hi s advantage.Also, 5 Pisces provides an excellent time to consecrate newground, 5Sagittarius a time to develop insights an dwisdom no tnormally obtained, an d 5Gemini a time to reveal an d face up torepressed feelings an d emotions, a transparent time wheremotives are seen. Take note also of what stars in th econstellations ar e influencing each point.

Astrology and the Golden DawnTheGoldenDawn'sversionofthe celestial sphere differs from

t hat of traditional astrology a nd t he conventions of astronomy,for it takes th e ecliptic as th e celestial equator r a th er t h an th eplane of th e equator of ou r earth. Its north pole is th e veritablenorth pole ofour heavens, 90from th e path of th e Sun, an d no tmerely th e point directly overhead a t th e north pole ofour earth.Inasmuch as the constellations and the astrological signs nolonger coincide because of precession, coordinates ar e measuredfrom th e bright star Regulus in th e constellation of Leo ratherthan from 0Aries. The us e ofRegulus in this fashion comes froma sidereal system of measurement in ancient Babylonianastrology, where longitude wa s measured from th e Pleiades,Aldeberan, Regulus, Spica, an d Antares. The theory behind th emodern us e of this method is that, by takingRegulus as th e pointof reckoning, th e signs of th e zodiac and th e constellations willalways coincide regardless of precession.

Within th e Golden Dawn, a number of astrological paperswerewritten bymembers ofvarious temples using th e Placideansystem. Th e following Golden D aw n p a pe r gives an example ofthe Order's method ofapplying th e Tree ofLife onto th e celestialsphere.

When th e Tree ofLife is considered no t as a plane but as asolid figure, an d w h en it is projected in th e Sphere, th e NorthPole ofth e Sphere will coincidewithKether, andthe SouthPolewithMalkuth.As we have before sufficiently learned th e Ten Sephirothar e repeated n ot alone, in each whole figure, but also in th eparts therefore, so that everymaterial thing created will have


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The Astromagnetic Theory 7

CHESED

CHESED

oHOKMAHoGEBURAH GEBURAH

O B 2 H O B ~ A H OCHOKMAH

ooNORTHERN HEMISPHERE

Tree ofLife Projected on a SphereNorthern Hemisphere


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o

NETZACH

oHODo

YESOD

YESOD YESODo 0~ O P :o Lj(U" 0

YESODHODo

SOUTHERN HEMISPHERE

Tree ofLife Projected on a SphereSouthern Hemisphere


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The Astromagnetic Theoryit s own S ep hi ra h a nd P at hs . Now as th e North Pole corresponds with Kether, an d th e South Pole corresponds withMalkuth, th e central Pillar ofthe SephiroticTree will form th einvisible Axis of th e Sphere, th e Central point coinciding withTiphareth. This latter Sephirah together with that of Yesodwill be completely hidden from view, so that Tiphareth will beth e exact centre of th e Sphere. Also th e Sephiroth Chokmah,Binah, Chesed, Geburah, Netzach an d Hod will be duplicated.As also th e Paths of Aleph. Beth, Gimel..Vau, Cheth, K a p h ~Mem, Qoph an d Shin, an d so many others will be evenquadrupled. Bu t although Tiphareth an d Yesod will beconcealed, there will be four special pointswhere th e influenceofeach will be indicated.

As projected in th e before-described Celestial Sphere,Kether will govern a radius 10 degrees around th e North Pole,thus embracing th e whole body of th e Constellation Draco.Chokmahwill be on th e 60 degreesNorthLatitude; embracinga radius of 10 degrees, th e rightfoot ofHercules; th e leftarm.,hand, an d part of t he h ea d ofBootes. Alsoon th e other side ofth e Heavens, a radius of 10 degrees including th e h ea d a ndshoulders of Cepheus an d th e head of Lacerta. Binah, ha s asimilar r ad iu s a n d is posited on t h e s am e parallel oflatitudes,an d includes th e pole Star of th e Earth, t he h ea d of Camelopardelus, th e ti p of tail ofDraco; also Lyra an d th e left knee ofHercules in th e opposite side ofth e heavens. Chesedwith similar radius, an d posited in th e 30 degree of North Latitude willinclude part of Coma Berenices, of Bootes, an d of Virgo, an dparts of Andromeda, an d of Pegasus. And so w it h t he otherSephiroth of th e outer Pillars, each being a 30 degree distancefrom th e line of th e Sephiroth above an d below it, an d having aradius of 10 degrees.The central line ofth e two PillarsofMercy an d Severitywillrespectivelytraverse, that ofMercy th e 15 degrees ofVirgo an d15 degrees ofPisces; that ofSeverity th e 15 degrees ofGeminian d th e 15 degrees ofSagittarius. Th e four Yesod points will beon th e lineofthe 60degree ofth e SouthLatitude,an d a t similarZodiac points. Fromwhichcircumstances t he P a t h ofInfluenceor nature of th e Su n will be along th e line of th e Ecliptic, coinciding with Tiphareth, an d that of th e Moon will be on 60degree ofSouth latitude answering to th e Yesod points on thatLine.

9


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10 Equinox and Solstice Ceremonies ofthe Golden Dawn

The Tree ofLife Projected on the Celestial SphereNorthern Hemisphere

(Drawing by Chris Zalewski)


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The Astromagnetic Theory 11

The Tree ofLife Projected on the Celestial SphereSouthern Hemisphere

(Drawing by Chris Zalewski)


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12 Equinox and Solstice Ceremoniesof the GoldenDawnThis paper gives the basis for the constellation theory of theGolden Dawn, which also spills over into many of the Order's

other teachings. When Regardie wrote The Middle Pillar in the1930s, he based it on this paper plus the meditational exercise ofthe Golden Dawn which he learned from the Bristol temple inEngland. However, a great deal of what was given in this bookwasRegardie's own interpretation and not that of the Order. Ourown teacher, Jack Taylor, who learned the Order method of theMiddle Pillar from Harriet (Mrs. R. W.) Felkin, taught yetanother version in which the basic Middle Pillar techniqueremained the same but the additional Sephirah were added, notdirectly on the body buton the aura itself; for example,Tipharethwould appear in five different positions (including the CentralPillar). Thistype of teaching was very rarelywritten down withinthe GoldenDawn, according to Taylor, but was always taught byone's teacher on a personal level. The teacher was supposed toclairvoyantly check the aura through medita tion, a processwhich Taylor found very exhausting.

Magnetic TheoryThe Equinoxes are a time of balance and harmony, when the

solar actions or vibrations merge with the elemental energies ofthe earth. I t is a time for the theurgist to make and establish newcontacts on the astral level. To some who may wonder whatastral communications or connections have to do with solarenergy or cur rents, just consider the effect that the lunarcurrents have on psychological behavior. Consider the individ-ualswho are affected by lunar phenomenon andthe etymologicalorigins of the word lunatic, which comes directly from the root,luna. The solar influence acts in much the same way, for theSummer Solstice is the solar equivalent of the Full Moon.To understand this conceptmore fully, one must assume thatthe Winter Solstice equates to the New Moon. The earth has anaura, which in turn produces an auric fluid (atmosphere) whichhas a magnetic charge of its own. The auric or magnetic field ofthe earth is separated by the equator, which is considered a field


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The Astromagnetic Theory 13of zero magnetism. The energy or magnetic flow of th e northernhemisphere goes clockwise an d in the southern hemisphere goescounterclockwise. A simple experiment in both hemispheres bywhich this phenomenonma ybeobservedis to watch th e directionof water going down a drain, which of course relates to thephysical pull of th e field.

When t he S un enters or passes over this field, a temporarystate of limbo exists in which th e magnetic energies ar e a t theirlowest an d in which th e solar energies an d the direction of theirflow ca n be attracted. I t is well known in certain divinationpractices (such as Chinesegeomancy, Shen Fu) that there ar esome areas on this planet that ar e ideal as temple locations or foran y type of occult work. This shows that t h e a st r al links ca n beaffected no t so much by planetary influence as by t h e a r ea whereone does the astral working. This in turn relates back to themagnetic b an d a ro un d the e ar th . Wh en the Sun is over th eequator, solar influences ar e at a turning point which causes areduction in the magnetic field an d enables astral contact tooccur more freely; th e solar influence is captured at th e bestpossible time. When the Sun crosses th e equator, theseinfluences actually start around 24 hours before an d en d 24hours after the event, a 48-hour period in which to capture theseetheric energies.

Fo r those living in the southern hemisphere, the GoldenDawn viewpoint should be stated concerning this clockwise/counterclockwise theory as it relates to th e directions ofmovement i n t he temple (i.e., circumambulation). At Whare RaTemple in New Zealand an d at other branches of th e Order, thedirection of the circumambulation ha s been asked aboutrepeatedly. Th e logical assumption is that t h e S u n goes from eastto west, as seen from th e earth, an d thus clockwise. Firstofall themain theory is i n t h e practical application. Thosewho did GoldenDawn ritual in t he northern hemisphere a nd l a te r came to thesouthern hemisphere experienced no difference in t h e r a te of theflow of power or magnetic pull of th e ceremony. Many of thosedoing Wiccancraft in the southern hemisphere, however, havefelt the opposite. Th e difference is in th e ir contacts an d direction.


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14 Equinox and Solstice Ceremonies of the GoldenDawnWiccancraft in general relates to the earth's energies, while theGolden Dawn viewpoint is solar. This does not apply to allfollowers ofWiccancraft, but to certain aspects of its teachings.Additionally, from the viewpoint of the Sun and from the cosmicviewpoint, the earth actually travels clockwise around the Sun,which in essence alludes to cyclic growth and the expansion ofconsciousness. The earth itself, though, spins counterclockwiseon its axis, which relates to the formation ofmatter, contraction.If the ear th spun the other way, in all probabili ty everythingwould disintegrate. A strange notion this may be, but it helpsexplain the concept of the expansion of consciousness (clockwisemovement) and contraction of consciousness (counterclockwise)and why theGolden Dawn uses this concept in ritual. You mustalso.consider the differences between celestial and earth magic,whether the purpose of your working is to venerate nature or toraise consciousness on the path to merging with one's HigherLogos and ultimately with the Animus Mundi, or World Soul.From the scientific viewpoint, such as the field of radiationphysics (see, for example, the papers published by TheCommission for Research into Creative Faculties ofMan, CentreHouse, London), the east-west flow of energy is a radiation belt,not to be confused with the magnetic pull of each hemisphere,and is vital to the north-south polarity, to which itmoves at rightangles. This energy belt moving from east to west above theequator is the energy one taps, especially at the Equinox. Ineffect, therefore, we draw on the energy over the equatorial beltas the Sun goes over it rather than from the magnetic pull of theseparate hemispheres; hence the Golden Dawn's emphasis onthe Equinoxes, although the Solstices are by no means ignored.

In Your Electro-Vibratory Body (University of the TreesPress, 1979), Victor Beasley says concerning the east-westenergies (quoted with permission of the author):Taken in this perspective, the east-west flow,then , becomes

the progenitor of the earth's north- south polaritywith whicheffects we are more familiar. The east-west flow is seen tobalance polarity, in reality creating four poles where science


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The Astromagnetic Theorynormal ly conceives of two. This s ituation conduces to thepostulation that there is no dualityin polarity, that polarity, onthe whole, is a state ofcomplementary tensions, and not basedon the logic ofopposites. We find further, that in the gyratorynature of the wave propagation cannot be explained by theusual north-south polarity ofany entity or field of energy. Butacting in concert, the north-south, east-west force fields wouldcause gyratory motion in all material bodies on earth, to theright or left, dependingon the polarityof the body itself.A stateor resonance is said to exist between the east-west and thenorth-southforce fields. And there is an additional implicationthat the east-west flowofelectrons is somehow responsible forconditions ofresonance between the earth'smagnetic field, andthe magnetic fields of all entit ies inhabiting the earth. Theassertionis made that the principleofresonance is the secretofall galactic formations, and the spiraling east-west flow ofenergy; and that from this, it seems to follow the spin of theearth itself is owed to the resonant interplay of the east-west,north-south force-fields. Within the earth'smagnetic envelope,a balance of these forces is seen to prevail, and together theyaccountfor the horizontal aD'd vertical orbits offreeelectrons inal l living organisms.

But we are left with the question ofwhat, precisely, is thenature of the east-west flow. I t is, apparently, somewhatdifferent in character from the known electromagnetic forces.The Commission researches that it is a third force, neitherelectric nor magnetic, bu t it acts upon the nodal points, theresonance bonds of all systems. I t is concluded, however, thatwhatever it s ultimate nature, the east-west flowis essential tolife, for without it there would be no rotat ion of spheres, noatmosphere, no magnetic moment, and no life.

15

To understand the actions of the Equinox on the GoldenDawn and on the body ofthe members oftheOrder, one will haveto understand that the Equinoxes charge the Order as a GroupSoul which. then charges the auras of the individual memberseither directly, as temple members, or indirectly through themagnetic currents that are injected into those present at theceremony.


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16 Equinox and Solstice Ceremonies ofthe Golden DawnInvolution

The esoteric concept of th e Sun's cycle is that of two cosmicstreams, th e first halfof th e cycle being involution, th e period ofgrowth fromWinter.Solstice to Summer Solstice. This growthconcept can, of course, be applied to an y form of cycle, such asdawn to noon, seedto fruit, infancyto adulthood, or New Moon toFull Moon. Th e Sun's cycle, however, is symbolic, for no t onlydoes it relate to t h e n at u ra l cycles of all organic matter, but alsoto mankind's spiritual evolvement, an d it ca n be likened evenunto th e macrocosm. I t is therefore necessary to discuss the twomain phases before continuing into th e next chapter.We start manifesting in matter (Winter Solstice) first as asubjective being w it h p ur e potentiality, where th e Life Force isstrong, catalyzingin intense activity. Ou r focus a t this pointis onth e existential level. From this point, we begin to grow. Ou r firstvague awareness an d comprehension of where we ar e goingdawns on us, along with th e need to become more, to grow. Herethe focus is on mundane concerns an d imagination, an d aspira-tion awakens. The nextstage is an organizingone. Ou r focus hereis on ou r first sensations an d release of personal power an d howwe ca n organize ou r energies into a wider field of activity, givedirection to a nd t ake advantage of ou r environment. We thengrow to th e point .of being able to decide a little of ou r owndestinies r a th e r ' th a n letting fate pull US along. This is animportant turning point for all of us (Spring Equinox), for herewe release ourselves from ou r source (in mundane terms, fromparental influence). If, of course, we do n ot ma ke th e initialbreak, ou r evolution is hindered and the rest of ou r cycle isdebarred from th e heights we could otherwise have achieved. If,on the other hand, we have been geared to move forward, inertiais broken an d we emergeinto maturity, wherewe perform acts ofselfassertion involving ourselves an d ou r own growth process. Ifthis process ha s been accomplished satisfactorily, the next step ofpure spontaneous, creative expression takes place such thatone's way of life is productive, fulfilling needs, creating moreopportunity, striving an d outreaching. The focus here is to fulfill,


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The Astromagnetic Theory 17which leads to the next step ofimprovement where a dawning ofthe real sense of self comes. However, i f realities are notaccepted, dissatisfaction occurs and patterns must be repeated.The focus of all this is "self-improvement" and a refining of theself to pave our way toward spiritual or inner awareness.

The culmination of the first half of the cycle is when the fullreflection of light and consciousness forms (Summer Solstice).For humanity, it is fulfillment and accomplishment, when theproducts of labor are reaped for better or worse, depending onhow well one grew to a maturity of consciousness throughoutinvolution. Involution can be described as the descent of Spiritinto Matter, the "Divine Sacrifice" where spirit is l imited inmatter. I t is a "raying out," just as the Sun rays out in the firsthalf of it s arc; it is an external emanation, whereas the "rayingin" and internal emanation is the second Cosmic Stream,Evolution.

EvolutionThe ascent of Spirit from Matter, the resurrection orl iberat ion of Spiri t, the evolution of matter and mind, theevolvingof the humanSoul- after involution to perfection inthe

Matter ofthe LowerPlanes, one can then gradually evolve Spiritand Soul into the Higher Planes and thus emerge throughobjectivity.

The first step ofevolution after the culmination ofinvolutionis realization. A birth of consciousness occurs and causes achanging point to arise. It is awareness manifesting andbeginning to "let go" of the past and what is of no use to one'sgrowth. The focus here is to repolarize and actualize latentpotential; then one canmove on to sharing and focusing in orderto fine tune one's vision, first adjusting the realities of the selfand then giving meaning to experience and moving fromself-centeredness to understanding the needs of others. Thegrowth ofthe psycho-mental body has begun, individualizingoutof the "collective social and physical matr ix" (AutumnalEquinox). The next s tep is understanding where enrichment of


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18 Equinox and Solstice Ceremoniesofthe GoldenDawnnewmeaning is formed, givingharmonious consciousexpression,incarnation in action, clearing ground for purposes to beaccomplished. Also a conscious mental awakening occurs. Oncethe who, what, and where one is going are understood,revaluation takes place, reorganizing the consciousness ofreality to ac t in harmonywithwhat is understood, which in turninvokes the expression ofthe creative genius. The "mind"makesa "philosophical, ideological parting of the way." The challenge isto recognize what is still bound to one's collective past andconsciously root it out of the subconscious. If this is not done,bondage to the past causes a repetition of past patterns. If,however, the challenge is met, then one canmove to the last stepofrealization and seeking newdirection, a new cycle-or, in someinstances, f inal union with the Godhead, transformation andsacrifice to the new cycle,for amarriageofheaven and earth thenoccurs.

The phase (Winter Solstice) between the end ofevolution andthe beginning of involution is a state of infinity which is drawnback down to the dreamlike consciousness, or womb, where theHigher Self emerges and where meaning and purpose isdiscovered, leadingto personal rebirth or initiation.

DevolutionOne cannot talk of involution and evolution withoutmentioning devolution, which is the natural reaction toinvolution. Involution is anabolic, whereas devolution is what al lorganicmatter goes through once it has reached its full potentialor maturity. I t is catabolic and breaks down the seed essence forthe harvest for the evolutionary process; it is the dying anddecaying phase that clears up debris and useless affairs so thatthe new cycle can start on a new and more serious foundationand, more importantly, so that evolution can take place. Theseprocesses are analogous to the birth-death-rebirth cycle ofannual vegetation and the human life. If an individual does notactivate the evolutionary process within, devolution takes holdand becomes a destructive force.


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The Sun: Its Myths and Cycles

The Sun is one power that has affected humanity since thedawn of creation. I t has been a symbol of daily and yearly cyclessince antiquity. The Sun has symbolized birth triumphant overdeath, salvation, sacrifice, and resurrection. One thing that hasnot changed, however, is the spiritual aspiration and trans-formation that the Sun evokes in us.The Sun has been and still is a universal symbol for "ourSunwithin"; that is, the soul or even the God within, the Higher Selfwhich is so important in knowing or realizing one's own innerworth and what part one plays on this planet. The Sun has oftenbeen linked to the soulas the center ofperfection and truth. I t is asymbol of how a person can transmute his or her nature throughsolar-like cycles to come into harmony with life's energies.Consciouslyor unconsciously, the enlightenmentofan individualwhose spiritual eyes have been opened contributes to the groupor collective process of an age of enlightenment and causes acosmic transmutation of the "World Soul" orAnimusMundi.Ancient civilizations developed religious myths and dramas(ritual ceremonies) to explain the Sun's cycles. They personifiedthemselves as the archetypal figure of the solar hero, who isalways a larger-than-life characterwho dominates his existencefrom a microcosmic viewpoint. In just about every form ofcivilization, the Sun was worshiped directly or included as anarchetypal image among cultural/religious beliefs.

19


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The Soul of the World


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The Sun: Its Myths and CyclesThere is no visiblething in all theworldmoreworthy to serveas a type of God than the Sun, which illuminates with visiblelight itselffirst, and then all the celestial and elemental bodies.

-Dante Alighieri, The Banquet, 3-12

21

These solar mythologies were psychological projections intothe heavens that made the mortal become immortal . Oneexample ofSun worship is the early Egyptian Sun-God, Ra, whowas a central Light, unmoving and yet the mover. He waspersonified as the Sun with his many faces and aspects, each ofwhich represented a form of life, creation, and spirituality. Thisarchaic monotheism, with a God of radiant appearance, wasrepresented by most primeval, creator gods ofMesopotamia andthroughout theworld. Other examples are the Aztecs, with theirSun-God ofblood sacrifice andwar, and the Incas, who enthroneda Sun-God characterized by iron paternalism-or perhaps onecould call it a "benevolent tyranny." The Sumerians, who had aflourishing civilization at about the same time as Egypt, alsoincorporated the Sun-God into the mainstream of their religion.He was initially called "An" (Anu), Father of the Gods. Later, theSumero-Babylonian Dumuzi (or Tammuz) took on the characterofAnu. Other Sun-Gods included Zeus Helios of the Greeks andthe Sun of initiation in Mithraism. (Attis-Adonis of the Greekswas later assimilated intoMithras.)During the time ofSocrates,the Greeks also considered the Sun as intellect. Christ was alsoassociatedwith the Sun through the sacrificed lamb-the Sun ofSalvation. For the Muslims, it was Allah, the all seeing, the al lknowing; and for the Hindus, it was the DivineVivifiers-Eye ofVarona, Indra, and Siva. The Buddhists had the Sun-Buddha,and, for the Taoists, the Sun is Yang and exemplifies the greatcelestial power. For the pagans in ancient andmodern times, thehorned God whose name varies throughout the ages and regionsof his worship is a solar deity. The names of both Christ andBuddha, alongwith manyother names applied to such prophets,mean "pure consciousness."

For most cultures the Sunwas the Father and theMoonwasthe Mother, but there were some that had a feminine archetype


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22 Equinox and Solstice Ceremonies of the Golden Dawnas the Sun, such as the Teutonic, Japanese,Maori, Oceanic, andAmerindian cultures. In all cases, the Sun represented lightbeing brought into darkness. The illumination of the aspirant isshown in Golden Dawn ritual by the phrase, "The darknesscomprehendeth it not." The Sun was the ''World Door" throughwhich knowledge, pure consciousness, and immortality could beattained.

Whenhe departs from his body he mountsupwards by thosevery rays (the rays of the Sun which enter the arteries of thebodY),or he is removed while saying OM. And quickly he sendsoffhis mind(as quick as thought), he goes to the Sun. For thesunis.the door oftheworld, an entrance for the knowing, a bar to theignorant.-Kahid Upanishad viii, 6,5

The "Sun" is the "Higher Self' and the "door" is the means ofunion-"the Way, the Truth, and the Life" which lead toimmortality. Man's nature functions according to an inner law;this law operates parallel to the Sun's inner vibration orpulsation cycle, from birth to ascension to zenith, thendescending to eventual death.The Sun then is reborn through his children just as ishumanity. When humanity feels at one with the continuity ofLife and its cycles, immortality is conceived. However, always

bear in mind that, where. there. is the Sun; there is also theMoon-Yang andYin, masculine and feminine. You will find inall myths that a role is taken by some feminine principlesymbolized as a woman, the sea, the sky, a cup, the Earth orwhatever, but she is always there playing her role in thesepsychodramas as the Mother/Bride/ Daughter. She representsthe womb to which our Sun-hero returns, in which ideals arefaced and from which he is again reborn, only to . repeat hisjourney after a t ime of feeling his glory in the light. He mustreturn, for he cannot resist the longing to attain rebirth (reunitewith the Yin principle in nature). So, through myth, man makesan analogy with the inner laws of the Sun, as they are so much


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The Sun: Its Myths and Cycles 23the inner laws ofhimself. Frobenius wrote on numberlessmythsof this sort, and C. G. Jung talks of it in depth in Symbols ofTransformation, in which he states:

The meaning of this cycle ofmyths is clear enough: it is thelonging to attain rebirth through a return to the womb, and tobecome immortal, like the Sun.The very early religions worshiped the life-producingMother-Goddess (Mother Earth), who was an omnipresentfigure. But as humanity became the "thinking" creature, andmore agricultural, a youthful Sun-God was incorporated into

these early beliefs. They became more celestial in concept. TheSun-God was born every year at the Winter Solstice and, fullygrown, was released from the Underworld or resurrected by theGoddess (or by some mythical hero) at the SpringEquinox. (TheUnderworld was actually the opposite Hemisphere of the earth,but itwas thought of then as theland of the dead.) The God thenmarried the Goddess and fertilized her, thereby breathinglife-energyinto the earthjust as the oncomingwarmth of theSundoes in Spring. As a result, vegetation grows and bringsabundance for humanity and it s fellow creatures. These beliefswere often acted out at festivals in which the regent of a citywould take part as the Sun-God with the Vice-Regent orPriestess as the Goddess. In a number of early cultures, the NewYear was also the beginning of Spring. Many of these festivalswere quite elaborate and lengthy, lasting a number of days.As an example of the marriage r ite in these festivals, in theoriginal Sumerian form of the drama, the Sun-God Dumuzi (orTammuz) came forth as the creative power of Spring and wasmarried to the Earth Goddess Inanna (Ishtar), who representedfertile nature. This marriage was enacted in the Sumerianfestivals by the king and priestess. The two retired to thebedchamber at sunset and appeared to the people at sunrise. Itwas considered then that the marriage was consummated onearth and among the Gods. Then all would feast in celebration,reassured that the vegetationwould grow and bring plentyto all.


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24 Equinox and Solstice Ceremonies of the Golden DawnThis and other dramas al lude to th e God being dead, or

trapped in theUnderworld, and themyths describe the ordeals ofthe Goddess or hero that resurrects or frees the God, whoemerges in Spring and marries the Goddess.Although the mythical Sun-God hero is supposedly born orresurrected at theWinter Solstice (the time when the Sun startsits journey back to warmer and longer days), the actual birthtakes place at the Spring Equinox. This escape from the womb isanalogous to the escape from the Mother's influence, when ayoung, virile, adultmale leaves home and goes out into the worldto manage by himself. The birth takes place at the VernalEquinox, for this is the time when the Sun breaks pas t thehorizon (as in break ofday-sunrise) at the Equinoctial Point. Inall probability, one could connect the Winter Solstice withconception rather than with actual birth i f it were not for theMarr iage Rite in Spring. Myths in general depicted the timebetween Winter and Spring as a time of resurrection, trials, orideals that the God (and Goddess, in myths where she has torescue him) went through before they could emerge into theLight of the World again.The Egyptian Sun-God was Ra, who remained omnipresentthroughout all dynastic periods, although his worship declinedafter th e invasion by the Persians. There were many solar Godsin Egypt, but they were eventually merged with Ra. Amoun Rawas one such amalgamationwho gainedmuch power during thelater dynastic periods. Amoun was a God of the Breath of Life,flight, spirit, and wind, who united with Ra as the Creator Sun.Thus Amoun Ra became a deity of completeness in the Egyptianmind.Osiris and Horus were not originally solar Gods as was Ra,but they were representatives ofRa and his life-death cycle as itrelated to man in the flesh. They became popular with theEgyptians in the New Kingdom after the initial fall of thePharaohs, because every individual could relate to Osiris as"man became a God" or "the God within" and to his personalbir th, death, and (hopefully) rebirth. These two God-forms,Osiris and Horus, will be ourmain topic of discussion. The myth


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Ra

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26 Equinox and Solstice Ceremonies ofthe Golden Dawn

Isis


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The Sun: Its Myths and Cycles 27ofOsiris and its representation of spiritual transformation is oneof the main themes of the Golden Dawn grade ceremonies,particularly the 5=6 grade, as well as the EquinoxCeremony andthe Consecration of the Vault.Looking at the Egyptian myths of Isis and Osiris from theagricultural viewpoint,

Isiswas originally considered the "thronewoman," a source ofvitality representing kingship, but in later dynasties shepersonified many forms of the Earth-Moon-Mother-BrideGoddess principle in nature. She was married to her brotherOsiris, who was killed by Set. In mourning, she wandered thelands (from Summer toAutumn) collectingOsiris's dismemberedparts and eventually putting them together. She then conceivedand gave birth to Horus, who in turn revived his dead father (attheWinter Solstice). However, Osiris remained the DeadGod onthe throne of theKing of the Dead and existed in the world oftheliving through his sonHorus. Isis andHorus then sprangup fromtheir wanderings in the underworld (Spring), bringing joy andhappiness to the Earth and theoretically springing new life.

I f one were looking purely at agriculture as the prime moverofEgypt's mythology, the above associationswith the Equinoxesand Solstices would not be entirely comparable with coolerclimates. The climatic conditions of Egypt during those dynasties, or even now, reversed the more northern agricultural cycle:vegetation generally could not survive the Summer and onlybegan to flourish when the rains began to come, raising the NileinAutumn. So instead of the marriage of Spring, as in the coolerclimates, there was the marriage of Autumn.As an example, the great Autumnal festival of Khoiak wasobservedwhen the Nile, personifyingOsiris, had risen. Thiswasthe time when Osiris rose from his bier, assisted by Nephthys(Isis's sister) and Horus, analogous to a t ime when seeds wereplanted. Since the Nile rose in Autumn, harvesting began inSpring. Therefore theMotherwas impregnated at the Festival ofMin (in the Autumn), whichwas enacted by the Pharaoh andhiswife. The festival was called the "day for filling the sacred eyewith what it needs" (referring to the eye of Horus), where Isis,


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The Zodiac ofDendera


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The Sun: Its Myths and Cycles 29

Horus


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30 Equinox and Solstice Ceremonies ofthe Golden Dawnotherwise described as the ''heavenly cow with the Moon-eye,"received the seed that begatHorus. (The Moon guards the seed,and the Moon-eye refers to the female sex organs.)Nevertheless, regardless of the seasons, the same connectionof the Sun to agriculture and the myths of the Mother Goddesswith the youngGod prevail all over the world. I t is not importantas to whether the word "Spring" or "Autumn" was used, for theprimal point of interest was that a time of fertility had come tothe land so that humanity could eat and grow for another year.For the Egyptians and others of similar climates, life camewith the. Autumn Equinox and the Winter Solstice. In coolerclimatic conditions, it was the Spring Equinox and the SummerSolstice. For the Egyptians, the Summer Solstice took away lifewith the Sun's scorching power so that their myths of that timeparallel death. The Winter Solstice brought cooler and wettertimes and the ear thy harvest and was associated with life. Thereverse applied in the cooler climates, though the myths werestill the same in essence.........that the beneficial powers andenergies of the celestial realms bestowed abundance onhumanity both spiritually and materially.The difference in theEgyptianmyths is not that great, exceptthat the marriage and conception take place at the AutumnEquinox. Even here, the God still dies, for he sacrifices his seed(himself) to become a child again in his mother's womb.Another interpretation of early times was that the God wasdevoured by MotherEarth as he passed over the horizon to enterthe Underworld. His sacrifice gave life, sustenance, and growthto the living. Thus the Goddess was strongest between AutumnandWinter. In Winter and Spring, she declined due to her entryinto the Underworld and her rescue ofOsiris.Between Spring and Summer, the God was strongest, beingmost powerful at the Summer Solstice. This phenomenon isdepicted by the story of Horus doing battle with Set at a timewhen the effects ofthe Sun's harsh rays inEgyptwere doing theirworst to the land. He started to decline (die) from Summer toAutumn as he was drawn by his desire for the Goddess.The Greekmyth of Persephone is another example of instant


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The Sun: Its Myths and Cycles 31death (or entrance into theUnderworldoftheGod), although thistime theGod took theGoddesswithhim. Persephonewas pickingflowers when she was raped by the Lord of the Dead.The Sun's cycle, although connected to agriculture, is still aseparate story in itself. I t is more macrocosmic and carries morespiritual transformative meaning to humanity and the life cycleof human beings, whether it paralleled a country's agriculturalseasons or not. Thus there is a dual meaning to the seasonalfestivals: one is the procreative aspect oflife throughmatter, andthe other, which will be discussed below, is the spiritual,transformative side. You will see that Osiris and Horus are Oneand that theirmyths are analogous to the solar cycle.

Starting at the birth, at dawn, at the beginning of the year(Spring), Horus was believed to have sprung from a lotus flowerthat blossomed in the Abyss ofNu. He was considered the son ofHathor and later ofIsis. (The Isis archetypemergedwithHathorin the dynastic periods of the New Kingdom when the Osirisfollowing became very strong.) At this point of the cycle, he wascalled Heru-sma-taui, "Horus the United of South and North."He took the form of a young God with a hawk's head, orsometimes that of a serpent or man wearing upon his head theSun disk with plumes and/or a Uraeus.

I t is very interesting to note the serpent analogy to Horus atthis stage of the cycle, when the marriage and sex act isperformed with the Goddess later on, and also to compare it tothe beginning of the rising, which certain Eastern philosophieshave termed Kundalini, in association to the rising Sun. Horusspringing from the Lotus alluded to springing from a state ofDivine Bliss as a divinity, bringingwith him all knowledge andtotally self-contained. The Sun rising, or dawn, shows the HigherSelf(Sun) beginning to manifest on higher planes of awareness.The next form ofHoruswasHeru-Khuti-Ra, "Horusofthe twoHorizons."Horus combined with Ra in traveling his daily coursefrom sunrise to sunset (involution) in his bark or Sun-boat. Theboat is a symbol of an aspect of the Soul which the Egyptianscalled the ba, and is the link with the divine which someKabbalists have associated with that 'part of the soul called


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Hathor


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Harpocrates

33


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34 Equinox and Solstice Ceremonies of the Golden Dawnthe Neshamah. The morning boat is called the Atet boat and isconsidered to be. analogous to the "left eye" and a stage ofinvolution, a period where the personality is formed andperfected.

May the Soul ofAni comeforth withTheeinto heaven,mayhego forth in the Matet boat. May he come into Port in the Sekhetboat, and may be cleave his path among the newer resting starsin the heavens.

-Budge, Egyptian Ideas, p. 33The Matet boat was the boat of the evening. The aboveinvocation describes man's desire for his less perfected soul to

unite withhis HigherSelfon the spiritual plane, and he first asksthat he can be perfected in personality, then enter heaven as anindividual of attainment. Another name for Ra's boat was "TheBoat of Millions ofYears."The next form of Horus relating to the solar influence isHeru-Behutet, who represents the form of Heru-Khuti atmidday, typifying the power of the Sun. The Sun in themidheaven represents a culmination of the Higher Self. inspiritual consciousness and also shows that this is the beginningof the ending cycle (evolution). At this point the days again beginto grow shorter. I t is here that Horus waged war againstTyphon-Set. Being victorious, he also went on to destroy theenemies of Ra. This myth refers to the battle of Light andDarkness, where clouds ofdarkness are driven away to leave theworld filled with Light. The Darkness is also representat ive ofthe dark side ofman's nature and the tricks that his ego plays tosmother the true Selfwithin.

What is being describedhere is not all themyths surroundingHorus but rather aspects of them taken for the purpose of ourexample, showing Horus as man projected into the heavens andcombining in his person the god Ra and several of his forms.SoHorus continues in the boat ofRa, victorious, arid with theright to the throne. He travels as Heru-nub, commemorating thetriumph over Set in retribution for the murder of Osiris. At this


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The Sun: Its Myths and Cycles 35point during the journeyof the Setting Sun, Horus, as Heru-nub,joins to Temu (God of the Setting Sun or Sun God of the Night)and to Khepera, "Godofthe Sunwhen he is aboutto rise" (thoughthis form alludes more to the journeyingboat justbefore sunrise).Now the point here is that, as mentioned in Budge's Gods ofthe Egyptians, in the combined form above, Horus also possessedthe attributes of these otherGods and was considered to be selfproducing. This of course relates to his copulation with theGoddess at this time andthen taking the throne. Relating all thisto the microcosm, the individual human being, the Higher Selfnow sinks into the lower consciousness. This in essence meansthat the person has reached the point of removing the obscuritycausedby his consciousness so that his individuality,his true selfor true nature, can be revealed, so that his Higher Self can beunitedwithhis immortal Selfor soul. Horus then becomes Osirisseated on the throne, a symbol of the Higher Self. The wholeanalogy here is with the setting Sun as theAutumnEquinox andcan be described as the termination-or commencement-oflife's cycle.At this juncture the story of the solar journey actually endsand begins to repeat its cyclic course. However, we have not yetdiscussed the next stage, the journey to the Underworld. To pickup this journeyjust after theAutumnalEquinoxand travel to theWinter Solstice: Set became jealous of his brother Osiris, slewhim, and placed the body in a chest. (He immerseshisHigher Selfin the lower planes with the result that he willingly submitshimself to the restrictions of matter and his lower nature.) Isis(as Wisdom), on searching for the chest, which had been throwninto the sea (emotions), recovered it and put it in an"unfrequented place" (state of inertia), butSet found it and toreOsiris into many pieces and scattered them across the lands.(This causes many actions on the subplanes, showing analchemic process taking place within the subconscious). After agreat deal of searching, Isis eventually retrieved the body parts,except for the member, and put Osiris back together. (Theconsciousness endeavors to harmonize and discipline thepsyche.) From their union, Osiris was resurrected with the help


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Anubis


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The Sun: Its Myths and Cycles 37of Nephthys (the sister of Isis), Horus, and Anubis, and the bypower given to Nephthys by the words of Thoth and the eye ofHorus.At this point, some contradiction arises, for Isiswas supposedto have united with Osiris to conceive Horus. The story thenbranches offinto an independent tale of trial and ordeal. But hereyou see Horus alive and resurrecting his father Osiris.*The main point of consideration here is that both Osiris andHorus are one andthe same being. Osiris is identified as themanwho was dismembered, died, reconstructed, and brought back tolife. Hisname in ancientEgyptianbeliefswas associatedwith allprivileged persons (e.g., Kings and Pharaohs) who died and hadgreat ceremonies enacted at their burials and who .wereconsidered to be reborn. Horus, on the other hand, representedOsiris risen, who was considered to repeat the life cycle in theflesh. ButHorus hadmanymore.aspects to him: the HeavenGodHorus and Horus, Son ofIsis,for example. However, there is oneaspect of Horus which seems to have been overlooked by many:Horus as Osiris in spirit. This fact is self-evident in the text ofPepi I:

Thou shalt sail up the river (of Life) to Thinite name, thousailest aboutAbydos, [Abydoswas considered the burial place ofthe original Osiris in Upper Egypt.] Thou openest the door ofheaven in the horizon, the gods rejoice meeting thee. [Thiscertainly does not refer to man rising from the dead in the fleshandwalking upon the earth.] They draw thee into heavenin thySoul and thou art endowed with Soul among them. Thouappearest in the sky as Horus from the womb of the sky. [Here

Iyou can see the concept of IsislNutas the Womb or Waters ofCreation and SkyGoddess.] ... In this thy formwhich came forthfrom themouth ofRa, as Horus, the Chief(orfirst) ofthe Spirits.[In this instance Ra represents the Animus Mundi.]

*The Sun-God Hor-Wer rode in the Sun boat in or around 2900 B.C. He wasderived from the Hor tribes whomade Memphis their capital. Both ProfessorsAnthes and Emery have done SOme excellent work in this field ofresearch. SeeMythologies of the Ancient World and Archaic Egypt for their respectivetheories.


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38 Equin ox and So lstice Ceremonies of the Golden Dawn

Nephthys


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The Sun: Its Myths and Cycles 39When studying the above text it becomes very apparent that

it relates to the alchemical process where the spirit, Horus, andthe soul, Osiris (Mercury and Sulfur), rise and become a higherand more nearly perfect form. Rising is in fact sublimationduring the distillation processwhen the spirit and soul comeoverinto the condenser, where they are cooled and go into thereceiving flask and leave the Caput Mortum (dead flesh or body)behind. This is another way of saying "coming forth" or "goingforth," which are much used phrases in many ancient Egyptiantexts when they refer to the Sun's movements into day and night.It is easy to see now that within whole cycles there are cycles,such as the death and life cycles, which are a coming and goingforth. This myth also draws one's attention to the Kabbalisticsoul and it s rejoining process after a living organism ofthe bodydies. In fact, when these Egyptian texts and other myths ofdismemberedgods talk ofrejoining the body parts, theymaywellmean the etheric/auric energies, soul and spirit, etc., whichmakeup the Kabbalistic soul. A good example ofthis, in Golden Dawnritual, is the placingof the officers' implements on the side altarduring the Equinox ceremony (this will be discussed ina laterchapter). Whereas in fact dismembered body parts may never beproperly joined to restore life, the etheric energies are. Forexample, a person who loses an arm still feels it s presence andpain. This Kabbalistic Soulgoes forth to rejoinwith the Source sothatit can be restoredwith power andmade pure; then itreturnsagain,making its way through theWaters ofCreation (womb) toemerge newly born and enter again into another incarnation. Ifyou lookmore closely at.the Egyptian texts, youwill see that thisconcept is consistent throughout, alongwith manymore hiddenmeanings that make up the whole of the Hidden Knowledge.After the reconstruction, Osiris's spirit then became the"head of all the Spirits"; power was given to his soul by theritualistic processes described.in his funeral texts such as thetext of Unas. Once in heaven, he became "Chief of the LivingOnes, by the command ofRa." The "LivingOnes" are those in the \afterlife, so Osiris was the "masterof heaven" who sits upon thethrone in judgment of the dead with one hand resting upon life.


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40 Equinox and Solstice Ceremonies of the Golden DawnTo the Egyptians, his "individuality" remained int act and herepresented Eternal Life in the Underworld. However, Osiriswas not the finaljudge ofsouls; the dead had to present their casebefore a tribunal of Gods with Ra presiding over them.Now what of Isis and Horus? Well, the journey continuedfrom Winter Solstice to Spring Equinox, in the Sun-boat of Ra,leaving Osiris behind to rule the Underworld. (At the pointbetween Winter and Spring, OsirislHorus became Khephra.)They traveled through trial and ordeal, following the growth ofthe Sun, until Horus sprang from the Lotus at the SpringEquinox.*

From all this you can see both the immortal and mortalaspects of man portrayed through OsirislHorus. C. G. Jungdescribes, in his Symbols and Transformations, that the Sunanalogy implies that th e Gods represent psychic energy, whichhe considers "our immortality and link through which" we areable to feel "one with the continuity of all life." And while ourpsyche lives, we live. Butmore so, each psycheis only a smallpartofmass consciousness and the unconsciousness of all humanity,a part of theTree ofLife as shown earlier as theAnimusMundi or"World Soul" represented by the Sun-boat, or Soul-boat as it issometimes called, ofRa.In cooler climatic conditions, people at mid-winter generallylooked forward towarmer days. This longing was often acted ou t

in celebrations, rituals, and ri tes, as it was believed by theancients that there must be an actual death for winter to end-adeath which had been taking place since the Summer Solstice.For example, heralding the rebir th of the Sun was verycommon in the Neolithic/BronzeAge. One could assume that the

Summer Solsticewas the apex oflife, at which time the selfwassacrificed to the dying process for the good of the greater whole.The Autumnal Equinox was death and dismemberment; theWinter Solstice arrival in the underworld, transformation, andresurrection/rebirth; and the Spring Equinox marriage andconception, growth ofnew life, and, in some myths, birth/rebirth.*See "Horus stung bya Scorpion" in Budge'sGods ofthe Egyptians. Isis, though,is no t reborn, for she is omnipresent in her many forms.


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The Sun: Its Myths and Cycles 41Thesedays, intheNorthernHemisphere, the time around the

Winter Solstice is still celebrated in the form of Christmas, forthe Christians and other religions have conveniently made thistime of the year a public holiday. The Jews have the festival ofHanukah, a time ofrededicating the temple for the coming year.This holiday commemorates the original dedication ofSolomo

2Equinox and Solstice Golden Dawn Rituals

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