Thoughts About the Second Order and Adepthood

I have been carefully studying a recent transmission from the spokesperson for the secret chiefs of the HOGD faction of the Golden Dawn, translated and edited by David Griffin for the benefit of everyone. This transmission is entitled “Traditional Initiatic Meaning of the Three Grades of the R.R. et A.C.,” and was written by Lux Et Tenebris. You can find the article here. I managed to copy the text into a word-processing file so I could print it out and truly study it. I don’t often bother doing that with the blogs that I read, but this one merited a more careful study. What was being transmitted was truly remarkable, and it was obviously far beyond anything else that I have read on the same subject. The only problem that I had with this writing is that is was prompted by the never ending conflict in the GD community, and the need to distinguish a true revelation from one that is contrived or “reconstructed.” The constant conflict is a sad reminder about how polarized and fragmented the GD community is in these dark Typhonian times.

Most of the Golden Dawn organizations seem quite unable to write about anything substantive when it comes to the degrees beyond Adeptus Minor. I would suppose that it might have something to do with the fact that the Golden Dawn material which is in the public domain only goes that far, and the various degrees and lore beyond that point have been, at least up until to now, merely suppositional. Some might say that the higher degrees of the second order (5th, 6th and 7th) are too secret and mysterious to talk about, or that those who could talk about them are oath bound and constrained to be silent. Of course, that hasn’t stopped some in the Golden Dawn community from writing and talking about nearly everything in a public forum, so I suspect that it mostly has to do with the fact that the higher degrees are essentially undiscovered country for most GD organizations.

Yet in this specially transmitted document are the definitions of the initiatic degrees of the vaunted second order of the Ruby Rose and Golden Cross, written by someone who is the gate-keeper for the third order. You should expect that such a revelation would be quite remarkable if it were indeed a communication from the secret chiefs. Such a communique would have to walk a very fine line between being revelatory, and revealing confidential and oath bound information. I have carefully read over this transmission and I have found it to be profoundly revealing and truly amazing. Here was the blue-print to the second order of adepts written out for all to read and ponder, and little or nothing was remarked on it in the blog-sphere by other GD organizations.

I have shared this transmitted document with my peers, and they all agree that it is remarkable and quite amazing. I have seen nothing like it in the various Golden Dawn material that I have in my possession or have ever read about. It is deep, profound, and also, quite insightful. I found myself saying, “Of course, it was all so obvious!” at various points while I was reading it. If anything could convince me that the various claims made by David Griffin of being in contact with secret chiefs were true, this brief transmission should prove it beyond dispute. So I was that impressed by what I read, yet I saw immediately that there were some distinct differences between the second order as defined by Frater Lux Et Tenebris, and the way that the second order is defined in the Order of the Gnostic Star. They are analogous, but also different.

The second order initiations and ordeals of the Order of the Gnostic Star were developed by me over a long period of time - in fact over thirty years. I had an initial vision and plan that I was following, but I also discovered that it could be determined by the Sephiroth and Pathways of Tiphareth, Geburah and Chesed. There would also be a crossing of the lesser abyss that separates the lower sephiroth from the higher, but that would also be covered by the various ordeals associated with first four elemental degrees. There is indeed a theme of death and resurrection involved in the transition from 4th through 5th degree, and it reaches a climax in 5th degree. But beyond that point, the other themes associated with the second and inner order of the Gnostic Star are quite different.

Once the soul is challenged and mortality truly realized in an integral manner, then life itself becomes sacred, reaching its summit when an initiate undergoes the rites of the Sanctum Regnum and masters the Seven Rays of the Hierophant. If fifth degree is that of the sacred magician-priest, then the sixth degree is the sacred kingship (or queenship) and the seventh, that of the master of the initiatic temple as hierophant or magician-bishop. Each of these three adept degrees requires a mastery of a whole new level of being, and are quite distinct from each other. 

 

The three degrees of the adept in the Order of the Gnostic Star represent the resolution of three very important aspects of life itself, these are self-mastery, mastery of one’s world, and mastery of the double gateway of the spiritual source. Let me briefly discuss each of these initiatory grades and their associated ordeals, although I will not be able to reveal the actual details, such as the ritual workings and how they might be deployed. That information is, of course, still confidential and keyed to obligatory oaths.

As I said, these three degrees are based on the Sephiroth on the Tree of Life, as are all the degrees of the Order. The Tree of Life is the map for achieving the ultimate states of illumination and spiritual mastery. Magickal ordeals that can encapsulate the Sephiroth and associated Pathways will likely emulate the actual internal processes that powerfully transform and spiritually evolve a person, from individual consciousness to cosmic consciousness and at-one-ment with the Godhead. 

 

The essential theme for the second order for the E.S.S.G. is that of the Tetra-sacramentary and the Stellar Rites of Gnosis. The four sacramental systems are associated with the four essential gnostic systems of initiation and magickal transformation. These systems are called Thelema, Agape, Thanatos and Eros, and they represent the transformative powers of the True-Will, Love, Death and Desire, which join together to formulate what is known as the Star of Individuation, or Astris. The Star symbolizes what is known as the Stellar Gnosis, or where the individual reaches a maximum state of spiritual autonomy and self-determination, and only then is brought into union with the presiding and internal Godhead. In this manner, the Atman is awakened and made ready for the next series of ordeals, which are begun with the abysmal crossing.

If we look at the Sephiroth of these three degrees, we can determine the logic and wisdom of the initiatory ordeals and understand the ascension of the adept into the high adept.

Tiphareth - This is the fifth degree, known as the Adeptus Minor in the GD, and it represents the process whereby the initiate has overcome the obstacles of the four elements, and now is able to constitute the quintessence, which is pure Spirit. The initiation ordeal is where the candidate undergoes the spiritual knighthood of Sol Invictus and the Osirian mystery of Death and Resurrection. There is also an ordination and elevation to the sublime station of magician-priest, and there is the first attempt at the Bornless One Invocation Rite. The candidate also begins the long process of performing the first in a series of the Transdimensional Gate Vortex workings, where he or she enters into the domain of one of the eighteen triangular shapes found in the lattice structure of the Tree of Life. (Still, the key to this degree is the complete mastery of the self.)

Geburah - The sixth degree, known as the Adeptus Major in the GD, is where the initiate must master the very processes of life itself and the world that he or she lives in. This is a process of distillation, purification and the elimination of the irrelevant. The initiation ordeal is that of the Sacred King or Queen, and the establishment of the Sanctum Regnum. The ordeal is where the initiate has successfully constituted the four complete temples of Thelema, Agape, Thanatos and Eros, including their avatars, sacramental relics and spiritual hierarchies. Mastery of the Tetra-sacramentary is absolutely necessary before this ordeal can be considered fully accomplished. Often, it is also important for the initiate to complete all of life’s tasks in regards to establishing a material basis for life, building a home, bonding with a mate, raising a family and becoming an important functionary in one’s community. Some of these accomplishments are more important than others, and they are relative to the life path of the initiate.

Chesed - The seventh degree, known as the Adeptus Exemptus in the GD, is where the initiate must take the manifested Tetra-sacramentary and forge it into the fifth sacrament, which is the Star, or Stellar Gnosis. From this fusion emerges the true mystical and spiritual power of the Seven Rays and the underlying pattern Undecigram. The sacred pattern of the eleven consists of the seven spiritual virtues of the Goddess merged with the four powers of the God. I can only give these hints to you without much details, thereby showing that these mysteries are fully developed in the lore of the Order. 

 

At this stage, the initiate also performs the Abramelin Lunar Ordeal and fully manifests and merges with his or her higher self, in preparation for the ultimate abysmal crossing. The initiate of the seventh degree is also consecrated as a magician-bishop (hierophant) and learns to master the seven rays system, which is based on the planetary attributes (and deeper correspondences) of the seven Sephiroth of the Qabbalah. A successful resolution of these tasks and ordeals will help the initiate acquire the mastery of the double gateway of the Absolute Source (as the Supernal Triad).

What I have communicated here may seem somewhat opaque or full of symbolic jargon, but they can represent actual accomplishments in the material world, analogous to the highest achievements of a truly gifted mastery of life. The three degrees can be thought of then as representing the ordeals and achievements of self, community and one’s ultimate legacy, but within a completely occult context. To become an adept is to become spiritually wise. Looking at these achievements in this simplified manner should make them appear to be quite transparent, despite the magickal context of the Order and its symbology. An adept level of initiation is then a mastery of one’s life; and what lies beyond the life cycle of a mortal human being consists of the mysteries of the higher adept and the Supernal Triad of the Tree of Life.

Frater Barrabbas

Initiates, Adepts and High Adepts

Recently, Phoenix Angel wrote up a blog article about how she defines an adept, calling the article, “What I Expect from an Adept.” I found the article interesting, but I felt inspired to add my own two cents to the discussion. As a witch and a pagan, these terms mean something different to me than they might to one who is either a classically trained Golden Dawn initiate or a Theosophist. Phoenix Angel appears to be a something of a practicing heterodox like myself, but still, let me opine a bit on this subject. You can find Phoenix Angel’s article here.

First off, I tend to differentiate between someone who is initiated into a tradition and someone who has experienced a life-changing transformative experience. Not everyone who undergoes an initiation into a specific tradition has also undergone a corresponding transformation. One would hope that they would be synonymous, but that is not always the case. For instance, one can receive an initiation into an exoteric social organization and not experience any kind of internal transformation. Also, one can undergo a harrowing transformation and not be a member of any esoteric organization.

It’s my perspective that someone who receives an initiation into an esoteric spiritual or magickal organization should experience some kind of deep psychological transformation. That transformation may be contiguous with an initiation, or it may occur either before or immediately following it. If it doesn’t happen at all, then it’s possible that the initiation may have either failed in its purpose, or represented a level of consciousness or grade of spiritual achievement well below that which the candidate already possessed.

So, it’s my opinion that every initiation which a person might receive from a spiritual or magickal organization must cause some kind of dramatic or profound change in the candidate in order for that initiation to be considered authentic. I have actually known or witnessed some individuals who underwent initiation rituals that were incompetently performed by the members of a coven or temple, and still, they appeared to achieve some kind of internal change. I can only assume that if the intention of the candidate is true and deep, then the resulting initiation, no matter how poorly contrived, will produce the desired effect. Correspondingly, I have witnessed beautiful initiation pageants perfectly executed that had little no long term effect on the candidates. The desires, intentions and expectations of the candidate appear to be quite important to a successful initiation rite. A candidate must know why an initiation is occurring, its purpose, and he or she must have done some internal preparation for it.

What this means is that the dual process of transformation and initiation, as experienced in authentic occult groups, belongs wholly to the individual who undergoes it, not to those who perform the rite. The performers of a rite of initiation are merely taking upon themselves a temporary role to assist the candidate in achieving the purpose of the rite.

As an initiator, you can feel responsible for someone’s development, training and behavior while they are making the first steps at self-knowledge, but you are not implicitly responsible for the occurrence of their transformation or their initiatory process. A candidate can receive an initiation by those who have taken the role of facilitator or ritual guide, but refuse, for various reasons, to receive any further training, guidance or any kind of benign interference. An initiate actually has no further obligations of any kind to anyone regardless of promises or oaths made to the contrary, but he or she may choose to play the role of neophyte and continue with the roles that were temporarily assumed during the initiation rite. Oaths and obligations are assumed for the sake of the mentor relationship and also for any lore that might be given. Yet the initiation itself is the business of the candidate, and its confidentiality is for his or her sake alone.

This unacknowledged truth might be quite surprising to some, and others might disagree quite passionately with what I have said. The initiators do not own the initiation rite that they perform for a candidate, and they don’t own the initiatory process that the candidate undergoes. It doesn’t happen because of the rite that they have performed, nor does it occur because of the supposed power that they have dispensed or given to the candidate. It happens solely because it is within the provenance of the candidate and his or her own internal mystery. That provenance is the exclusive personal property of the one undergoing the initiatory process.

Oaths and obligation are given for the information imparted and the confidentiality of the individuals within the group, but they can’t and don’t apply to the initiation mystery itself. One could undergo an initiation mystery in a coven or temple, and then decide to follow their own inner prompting, and that would be completely lawful, regardless of the shock and outrage of those who performed the initiation rite. This almost never happens, but it should demonstrate that the initiation and transformation process belongs exclusively to the one who undergoes it, not to the group, the teachers or the overall organization.

Another important point is that a transformative initiation should not be a single event, never to be repeated. While there are some pagan and witchcraft traditions that espouse only one initiation, an occurrence of internal, cyclic transformations, expressed or realized through some kind of exterior ritual should be a natural part of anyone’s spiritual and magickal process. The exterior rite should not, in most cases, be one that is performed alone, but shared with others, who act as witnesses and perhaps even facilitators. They assist the candidate in objectifying the internal transformation.

This continuous and periodic transformation and it’s outer expression as an initiation rite characterizes an incremental expansion of consciousness and the evolution of spiritual awareness. For the progressive pagan, witch or occultist, spiritual evolution in this life is a very important virtue, denoting that one is on the “path” to ultimately achieving union with the Godhead. Not every pagan, witch or magickal practitioner has this as their goal, but for the progressive practitioner, growth and personal development is a critical part of one’s spiritual and magickal practice. It is also a natural by-product produced through the search for meaning, greater insight, and the exalted conscious realization of Spirit within the material world.

This is why many magickal lodges and other occult organizations have multiple degrees or grades, but the transformative process doesn’t adhere to fixed degree structures or orchestrated, time-in-grade measurements. Transformative initiations are, if anything, guided by the internal mechanism and the mysteries of the individual initiate, based as they are on his or her soul revelations. Some transformations are greater and far more profound than others, and they may occur at greater or lesser frequencies during the lifetime of the initiate. They can also happen during different time frames, some taking much longer to complete than others. What we can say about transformative initiations is that they are cyclic oscillations of an initiate’s internal spiritual process. That cycle can be compared to the mythic Cycle of the Hero or the twenty-two Trumps of the Tarot. An examination of the symbolic images of the Tarot Trumps, or the occurrence of one in a strategic Tarot reading, can indicate to the initiate their specific point in the ongoing and ever continuous initiation process.

As I have already indicated, cyclic transformations occur at various intervals, and have greater or lesser impact on the one experiencing them. The greater cycles can be symbolically compared to the ten Sephiroth on the Tree of Life (that is, if the Qabbalah is an important tool), but other meta-patterns or symbolic structures can be used. Because, for me, the Tree of Life is a very useful tool, I also find it useful to determine the larger transformative patterns.

In the Order of the Gnostic Star, the Qabbalah is used to build the required ordeals that an initiate must perform in order to attain to a specific degree, since by performing them, he or she triggers the associated transformation. Using the Tree of Life can also help us to define the differences between an initiate, an adept, and a high adept; a structure that is represented by the three triadic groupings of the nine Sephiroth. It’s assumed that Malkuth, the lowest of the ten Sephiroth, would represent the state of the non-initiate or the one who stands at the threshold of the process of spiritual transformation, but it is also the very first initiation ordeal that one undergoes.

What I am presenting here is something that is very simplified. One would have to incorporate the twenty-two paths as well as the ten sephiroth to produce a comprehensive examination. I will just use the sephiroth to aid this discussion, leaving the more complex analysis for one of my future books.

Initiates who are following a magickal path that uses the Tree of Life as a guide, would begin their process at the point of the element of Earth. This is the place where the initiate crosses the first threshold,  revealing the truth that the material world is imbued and suffused with Spirit. This often causes the initiate to see the world as a sacralized phenomenon of nature, where there is no division between matter and spirit because all is one and unified. One can take this experience as indicative of the veritable truth of pagan spiritual perspectives (such as Neoplatonism), but it can also cause one to realize that the product of creation is just as sacred and holy as that which created it (such as the writings of Emerson would indicate).

Once the initiate has passed this threshold of Earth as the manifestation of Spirit, then he or she begins a process of transformation that has many incremental steps, both great and small. Yet the first progression can be compared to a series of ordeals that emulate the internal qualities of the four Elements. These transformations are therefore referred to as the initiation of the Four Elements, and represent a larger and more complex cycle for the initiate who is seeking to master Spirit. Of course, the quest for mastering Spirit is the long sought after achievement that bestows adepthood upon the seeker.

Where Earth is the revelation of the material world imbued and made sacred with Spirit, the sequence of the next three elements represent a similar progression. Let me briefly note them here for you to examine and ponder. Keep in mind that an actual transformative initiation process might not undergo the next three elements in the order that I am presenting here. Some systems use the progression of Earth, Air, Water and Fire, others might use Earth, Water, Air and Fire, and still others might use Earth, Fire, Water and Air. The order is not important, what is important is that the initiate goes through all four Elements in some manner. In fact, it is usually the case that an initiate will track through all four of them multiple times until they are completely mastered.

Water (Yesod): This transformative degree is characterized by the imagination, the power of dreams, symbols and psychic occurrences. This is where magick seems to become a fully realized phenomenon, where spirits and powers are encountered and realized. Initiates who walk this path also acquire a spiritual sense of themselves, and they discover that they have helpers, guides and spiritual allies who seek to aid them in their spiritual and magickal quest. As you can imagine, divination is important in this sphere, as is the foundation of archetypal symbols that lie at the core of the spiritual domain. 

Air (Hod): The next transformative degree is characterized by the occult intellect and the individual will, the ability to organize diverse spiritual and magickal phenomena using various occult systems, such as the Tarot, Qabbalah, Astrology, Alchemy, Psychology and occult metaphysics, and the desire to use them to will things into manifestation. Science is also used to understand the subtle occult processes that the initiate has personally experienced, and all disciplines and areas of knowledge are culled to assist the initiate in being able to intellectually apprehend the fullness of the spiritual and magickal world and then, to subjugate it. 

Fire (Netzach): The final transformative degree of the four elements is characterized by spiritual love, selfless devotion, spiritual service, and the practices of spiritual alignment. This degree is where the initiate begins the transition of becoming a priest or priestess of Spirit, and it is also where the other three elements begin to blend into a seamless discipline of spiritual and magickal practices and insightful experiences. In some traditions this would be the first element degree experienced beyond Earth, particularly if spiritual love was the pre-eminent foundation that one had to establish before doing anything else (this would be true of the Abramelin ordeal as well as certain monastic Christian traditions and Sufiism). This degree would also represent the beginning of the manifestation of the higher self, which becomes more materially apparent to the initiate through spiritual love. Initiates walking this path dedicate their lives to building a core of spiritual practices that erect powerful bridges between themselves and their chosen personal Godhead.
  
Adepthood is the transformative process where the four elements of the self (body, imagination, intellect and heart) join together to fully reveal the manifestation of Spirit. An adept has learned to master the four elements and thereby, through internal alchemy, undergoes the transformation of their quintessence, which is spirit. Therefore, adepthood is all about learning to master the fifth element, a process that can take decades or even a lifetime to accomplish.

Typically, but not always, the initiatory process of the adept is broken into three levels, representing the revelations of the Self as Spirit (5th Degree of Tiphareth), Mastery of Personal Destiny (6th Degree of Geburah), and Mastery of the Mysteries of Spirit (7th Degree of Chesed). Adepts must pass through the so called lesser abyss and undergo the mystery of their own death, and therein, find a deep and powerful spiritual revelation. This revelation helps them to undergo the regeneration of the body as a vehicle of spirit, which is the primary task. Sometimes this process of death and resurrection can be experienced as a near death experience, life threatening accident or some kind of terrible calamity. More typically, this experience represents something much less dramatic, which is an end to all of the practices and knowledge associated with the four elements and the beginning of the practices and knowledge associated exclusively with Spirit. The old self is surpassed, and the new self is fully imbued with the powers and wisdom of the higher self. This new self must grow and evolve over time before it becomes the foundation and basis for the practicing adept.

So what is an adept? Is he or she some kind of godlike being who directs and manipulates events from behind the obscurity of oaths of secrecy and personal mastery? I think that this is a highly romanticized belief, particularly since the adept is still gripped with the process of continuing to grow and evolve. Adepts do not cease from growing and learning, so they would have to be seen as nothing more than an advanced student.

Adepts have powers and spiritual knowledge far beyond the ordinary non-initiate, but those powers and knowledge seem only to make their lives more complex and burdensome. It causes the adept to realize how problematic and fraught with risk it is to use that knowledge and power. Often, adepts are so encumbered by the process of the mastery of Spirit that they are unable or unwilling to interfere in the actions and beliefs of other sovereign individuals.

Sometimes an adept is called upon or even reluctantly forced to intercede in another’s person’s spiritual process. More often an adept functions as a teacher, guide and unassuming assistant to others, offering them the tools for self-transformation but never interfering.

Adepts are usually humbled by their responsibility for assuming the path of spiritual mastery, and as they evolve there is a corresponding desire to engage in selfless spiritual service, seeking situations where one can do the most good without being identified. Life is complicated enough without all of the spiritual pretensions and delusions projected upon one by others. While it is possible for a beginning adept to act in an immodest way and to engage in outrageous self-promotion, this posture soon gets the adept into lots of trouble, forcing him or her to drop all pretensions and disappear into a blessed anonymity. Adepts either learn to be invisible to others, hide behind a public persona or erect strict boundaries that hinder accessibility, because otherwise they would be hounded by the multitudes for the use of their knowledge and power.

As you can see, adepts are not the great movers and shakers of the world, since their work is still at a critical stage, and such distractions as assuming other people’s issues appears prohibitively onerous. I would guess that adepts would seek to help where possible, otherwise they would respect the sovereignty of other people’s will to do what they wanted, even if it resulted in terrible folly. The real mover and shaker isn’t the adept, so it must be the initiate who has achieved the next greatest level beyond adepthood, and that is domain of the high adept.

High adepts have achieved their exalted level of spiritual and magickal accomplishment through the act of having successfully crossed the great gulf between Spirit and Mind known as the Greater Abyss, which separates the Supernal Triad of the Tree of Life from the rest of the sephiroth. Not only must this transition be successfully accomplished, it should also be stable. This massive ordeal, once completed, would represent the completed transformation of the initiate into a kind of avatar, which is a pure and true representative of the Godhead, living and breathing in the world. A higher adept has transcended normal consciousness and lives day to day within the exalted conscious levels of the higher Subtle and lower Causal.

Such a person is continuously aware of the monad within and has obliterated all non-dual states of consciousness without, which are the source of the illusion of separateness. An avatar is capable of unleashing magickal powers of a miraculous nature as well as displaying psychic abilities such as precognition, clairvoyance, a kind of telepathic empathy, and even a charismatic projection of self. Yet all of these abilities are completely controlled and unleashed only when required, which is rarely. Along with these abilities would be the superior judgment of knowing when to intercede in the lives of individuals or even large groups, and when to remain anonymous. A high adept could invisibly walk amongst the crowds of normal people and not be noticed or seen as anything other than a common and ordinary person. We pass hundreds of people every day as we travel for work or recreation; any one of those strangers could be a master and we wouldn’t even know it.

What I don’t accept is that a high adept, or master, would be beyond mortality or be able to appear and disappear, and act in an omnipotent, omniscient or omnipresent manner - that is reserved for the Godhead. A master is just a human being, although one that is able to project Spirit into the world without any bias or interference from the “petty” ego or illusory self. Such individuals would be rare, and they might not even operate through an established religious or occult organization. It might be that such groups would actually hinder the execution of a master’s true will, which would be nothing less than the will of the Godhead manifesting into the world.

Since discussing these exalted levels of consciousness and the kind of person who would act through them are at the very edge of what I know and have experienced, I am unable to really and effectively describe and explain spiritual mastery beyond what I have tentatively written here. Suffice it to say that the high adept is the true conduit of Spirit manifesting into the mundane world, and that the greatest teachings and practices have been imparted from such individuals to human posterity. We can surmise that such individuals were known to humanity as Zoroaster, Lao Tzu, Buddha, Jesus, Rama Krishna, and many, many others.

All of these remarkable men and women changed the world as we know it, and left behind critical and important teachings and practices. The process of world spiritual evolution has only just started, and we can assume that eventually there will be enlightenment on a global scale, affecting everyone alive in the world. At that time, the world itself and all within it will be profoundly changed, and humanity’s childhood will finally end. We will hopefully emerge from that transformation as a mature species with a conscious mental state and a technology that would be seen by us in the present age as truly godlike.

      
Frater Barrabbas