Is the Golden Dawn to Remain a Magickal Order?

by Hermetic Order of the Golden Dawn®
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Imperator David Griffin

Occult writer Aaron Leitch recently wrote on Facebook:

"Perhaps one could be a mystic without being a magician but I see no possible way for a real magician to not also be a mystic." -Aaron Leitch

Despite my having clarified the traditional Hermetic distinction between Magick and Mysticism in previous articles, there still remains tragic confusion among aspiring Magicians about differences between these  spiritual disciplines with distinct and diametrically opposed methods and goals.

All science grows in three main phases. These are (1) a common vocabulary, (2) correlation, and (3) effect-cause-effect. This means that every known science began by first establishing a common vocabulary that permitted its proponents to communicate. Without a clear definition of each term, conversations end up turning into arguments even when both sides are actually proclaiming the same truths.

Aristotle was quite adamant that we must always begin by clarifying our terms. Unfortunately, when important terms and concepts, such as “Magick” and “Mysticism” are used with imprecision, we end up fighting about something that isn’t really important.

Since Mr. Leitch does not define his terms, it is impossible to say what his statement actually means. It could mean anything. Mr. Leitch appears to take a position fundamentally different than my own.

Mysticism and Magick traditionally represent two distinct spiritual paths - diametrically opposed in both methods and goals - according to definitions used for Centuries by the Hermetic and Magical traditions, including by luminaries such as Giordano Bruno, Marcilio Ficino, Cornelius Agrippa, Gerolamo Cardano, Pietro D'Abano, Theophrastus Paracelsus, and Eliphas Levi (not to mention the entirety of Egyptian, Chaldeaen, and Sumerian Magick). 

Mr. Leitch's statement does make sense if Mysticism is redefined as but a synonym for "Gnosis" or "spiritual realisation," but the spiritual methodology used by traditional Mysticsm remains diametrically opposed to traditional methods of Golden Dawn Magick.

Is Mr. Leitch's apparent redefinition of Mysticism as merely Gnosis accidental or is it deliberate? There exist two well defined factions in today's Golden Dawn community. On the one hand, you have traditional Magickal orders. On the other hand, you have SRIA (Sociatas Rosicruciana) led Golden Dawn orders like Mr. Leitch's. SRIA in turn argues that the Rosicrucian tradition should be exclusively for Christians and has revived the schismatic G.D. order of A.E. Waite, who eliminated Golden Dawn Magick completely in favor of Christian Mysticism.

Immediately following the 1903 schism, William Butler Yeats wrote an article entitled "Is the Golden Dawn to remain a Magical order?"  Ever since, a chasm has emerged between those in the Golden Dawn community who gravitate more towards the spiritual methods of Christian Mysticism and those who gravitate more towards traditional Hermetic Magick. This has created fundamental differences between one Golden Dawn order and the other, which endure in our community even until today.

The foremost exponent of the Magical path in the Golden Dawn was the great Mage, S.L. MacGregor Mathers, who correctly understood Golden Dawn Hermeticism as a Magical rather than Mystical tradition. Over time, the Magical spiritual path has become more and more pronounced in the Magickal faction of the Golden Dawn community like our order, the European headquartered, Hermetic Order of the Golden Dawn®.

A.E. Waite

The foremost exponent of the Mystical Golden Dawn faction was Arthur Edward Waite, who rebelled against Mathers in the 1903 schism to create his Fellowship of the Rosy Cross. Waite completely replaced Golden Dawn Magick with Christian Mysticism. The polarity between Mystical Golden orders and traditional Magickal ones remains entrenched in our community even until today.

The primary difference between Magick and Mysticism lies codified in the actual methods of practice, together with the Mystical or Magical inclinations of the practitioner.

The Mystical path refers to the capacity and will of the practitioner to place oneself in a passive position in relationship to eternal Being and the forces of nature, which the Practitioner begins to invoke and pray to, so they may manifest and enlighten one, thus spiritually uplifting and exalting the practitioner. 

The Magical practitioner, on the other hand, does not place him or herself in a passive state towards natural and Divine forces, but rather in a positive state. Recognizing the Divine Spark inside oneself, the practitioner actively collaborates with Eternal Being rather than waiting for its manifestations.

In Mysticism, the practitioner expects Divinity to manifest itself, and to ascend the staircase that leads from below to on high aided by the Divine hand that takes us and leads us ever upwards.

Magic does not expect this, instead conquering the Inner Planes through one's own effort rather than through Divine aid. Thus, whereas the Mystical approach is one of submission, the Magician instead is a conqueror.

A perfect example of the Magical path may be found in the Mithraic Ritual deposited in Paris, which shows one such practice of divine Ascension of the Magical initiate. While rising towards Divinity to be received like a prodigal Son or Daughter, the practitioner greets the Gods as equals that gradually appear, not fearing them or subjugating oneself before them, but admonishing them and blandishing them with Magical words that open the gates of heaven.

Whereas Magick is based on knowledge, Mysticism is based on on ignorance in the literal sense of "ignoring" or "unknowing." In fact, one of the most important mystical texts in all of Christianity, The Cloud of Unknowing, speaks of making oneself obscure, humble and ignorant before the unmanifest - to remain there, in silence, gradually emptying oneself, while waiting for something or someone (God) to come and fill the void thus created.

Thus two completely different modalities become evident. Whereas the Mystic reflects the Divine light that is poured out upon him, the Magician generates this light, becoming an emitter himself.

I fully support diversity in our community. There is nothing wrong with Mystical Golden Dawn orders. There are many people, after all, who are more suited for the methods of traditional Mysticism than of Magick. For such aspirants, a Mystical Golden Dawn order could be a good choice.

Any misrepresentation of methods from traditional Mysticism as Magick is unethical. Golden Dawn Magick has its own, excellent spiritual methods. When it comes to something as important as people's spiritual development, they deserve informed choices based on reliable information. It is not fair to promise aspirants Magick, then deliver Mysticism instead.

Whereas Mystical Golden Dawn orders are a welcome addition to our community, they need to be honest and transparent about the spiritual methods they actually teach. Here at the European headquartered Hermetic Order of the Golden Dawn®, we will always remain a Magickal order. Our entire mission is to make Magicians.

I am not saying we are the "best" Golden Dawn order - only that there are important differences. 

Would you like to learn Golden Dawn Magick?  Why waste years learning nothing more than basic banishing and the Middle Pillar. That is all you get in other orders in their entire outer order! With us, will you empower your life - step by step - with your Magickal practice  from day one on.

Click HERE to explore our Outer Order, undergraduate level Magical training program.

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Dark Night Mystic - or Golden Dawn Magician?

by Golden Dawn Imperator

David Griffin

Over the past month or so, there has been a fascinating discussion, which has gone far to clarify the differences between the goals and methods used by various Golden Dawn orders. The discussion centers around the very real differences between the Magical spiritual path and the Mystical spiritual path.

All science grows in three main phases. These are (1) a common vocabulary, (2) correlation, and (3) effect-cause-effect. This means that every known science began by first establishing a common vocabulary that permitted its proponents to communicate. Without a clear definition of each term, conversations end up turning into arguments even when both sides are actually proclaiming the same truths.

Aristotle was quite adamant that we must always begin by clarifying our terms. Unfortunately, when important terms and concepts, such as “Magick” and “Mysticism” are used with imprecision, we end up fighting about something that isn’t really important. I won’t bother with the last two phases as they are not relevant to this discussion.

Despite having attempted to clarify the distinction between Magick and Mysticism in two previous articles, there nonetheless remains a tragic amount of confusion among aspiring Magicians about the actual differences between Mysticism and Magick. As long as leaders of our community continue to use the words "Mysticism" and "Magick" interchangeably, instead of as representing two distinct, spiritual paths that are diametrically opposed in both their methods and their goals, we should not be surprised by continued confusion among our students.

The discussion began when Peregrin Wildoak HERE wrote:

"In the first Order we purge or purify our personality selves, allowing them to be loose and clearer enough to handle the Illumination we generate via our magical practices in the second Order. This second Order magical work illuminates us enough that, eventually, we become who we are and realise (not just know) we are actually the One, and thereby we experience Theosis in the third Order." 

Peregrin above perfectly outlines the Christian Mystical approach to the Golden Dawn that found its finest expression in A.E. Waite's Fellowship of the Rosy Cross. It does not reflect, however, the methodology of the traditional Golden Dawn.

Immediately following the 1903 schism, William Butler Yeats wrote an article entitled "Is the Golden Dawn to remain a Magical order?" Ever since, a chasm has emerged between those orders in the Golden Dawn community who gravitate more towards Mysticism and those who gravitate more towards Magick. This has created fundamental differences between one Golden Dawn order and the other, which endure in our Golden Dawn community even until today.

Since these fundamental differences are not so easily recognized by aspirants or by an unwary public, it has become rather urgent to clarify them. In short, it is high time that Christian Mysticism no longer be confused and conflated with Hermetic Magick.

This was further underscored when Donald Michael Kraig recently wrote an article entitled "Dark Night of the Soul" on the Llewellyn blog, in which Kraig equated the "Dark Night" of the Christian Mystical spiritual path of St. John of the Cross with the Golden Dawn's "Crossing of the Abyss," which derives from diametrically opposite Magical path of the Hermetic tradition. You can read Frater Kraig's entire article HERE.

Those who have followed this discussion will understand my frustration that the debate appears not to have progressed, despite my having already addressed these issues in two previous articles (HERE) and (HERE).

Instead, this time it was Nick Farrell who today published a new article (HERE), again entitled "Dark Night of the Soul," yet again using the terms "Mysticism" and "Magick" interchangeably (as did previously both Kraig and Wildoak) as though these two terms were synonyms describing a single spiritual path and methodology.

What each of the above referenced articles have in common is that Fratres Kraig, Wildoak, and Farrell each describe a spiritual path whose aims and methodology closely resemble the Christian Mysticism of A.E. Waite, as distinct from the aims and methods of the spiritual path of Hermetic Magick used by the traditional Golden Dawn.

From the perspective of the Hermetic and Magical traditions, including luminaries such as Giordano Bruno, Marcilio Ficino, Cornelius Agrippa, Gerolamo Cardano, Pietro D'Abano, Theophrastus Paracelsus, and Eliphas Levi (not to mention the entirety of Egyptian, Chaldeaen, and Sumerian Magick), the goals and methods that Kraig, Farrell, and Wildoak each describe in the above referenced articles are not those of Magick at all, but purely those of Mysticism.

Please do not misunderstand me. I am not saying that there is anything wrong with Mysticism as a traditional spiritual path. Mysticism is a great path and even the right or the only path for some people. It is however, diametrically opposed to the traditional Magical spiritual path in both its goals and its methods.

I am also not saying that modern Golden Dawn orders must remain static as the Golden Dawn was in 1888. It is natural that most Golden Dawn orders have evolved in a Mystical direction and have adopted many of the the aims and methods of Waite's Christian Mystical, "Fellowship of the Rosy Cross."

Nonetheless, Mysticism and Magick remain two quite distinct and separate spiritual paths. The primary difference between Magick and Mysticism lies codified in the actual methods of practice, together with the Mystical or Magical inclinations of the practitioner. 

Whereas the Mystic seeks union with the Divine without, through subordination or "loosening" of the ego, Magicians instead are conquerors of the ramparts of heaven. Magicians seek not union with any sort of Divinity outside themselves. They seek rather to liberate from the chains of matter the "Divine spark" that lies hidden within each human being.

The Mystical path refers to the capacity and will of the practitioner to place oneself in a passive position in relationship to eternal Being and the forces of nature, which the Practitioner begins to invoke and pray to, so they may manifest and enlighten one, thus spiritually uplifting and exalting the practitioner.

The Magical practitioner, on the other hand, does not place him or herself in a passive state towards natural and Divine forces, but rather in a positive state. Recognizing the Divine Spark inside oneself, the practitioner actively collaborates with Eternal Being rather than waiting for its manifestations.

In Mysticism, the practitioner expects Divinity to manifest itself, and to ascend the staircase that leads from below to on high aided by the Divine hand that takes us and leads us ever upwards.

Magick does not expect this, instead conquering the Inner Planes through one's own effort rather than through Divine aid. Thus, whereas the Mystical approach is one of submission, the Magician instead is a conquerer.

A perfect example of the Magical path may be found in the Mithraic Ritual deposited in Paris, which shows one such practice of divine Ascension of the Magical initiate. While rising towards Divinity to be received like a prodigal Son or Daughter, the practitioner greets the Gods as equals that gradually appear, not fearing them or subjugating oneself before them, but admonishing them and blandishing them with Magical words that open the gates of heaven.

Whereas Magick is based on knowledge, Mysticism is based on ignorance in the literal sense of "ignoring" or "unknowing." In fact, one of the most important mystical texts in all of Christianity, "The Cloud of Unknowing," speaks of making oneself obscure, humble and ignorant before the unmanifest - to remain there, in silence, gradually emptying oneself, while waiting for something or someone (God) to come and fill the void thus created.

Thus two completely different modalities become evident. Whereas the Mystic reflects the Divine light that is poured out upon him, the Magician generates this light, becoming an emitter himself.

A.E. Waite

The foremost exponent of the Mystical path in the Golden Dawn was Arthur Edward Waite, who completely suppressed Magick in favor of Christian Mysticism in his Fellowship of the Rosy Cross and its Inner Order, the Rosae Rubeae et Aureae Crucis, Rectified Rite. Waite's Fellowship of the Rosy Cross, reconstructed in recent years and open only to Christians, today remains the most Mystical order in the Golden Dawn community.


The foremost exponent of the Magical path in the Golden Dawn was the great Mage, S.L. MacGregor Mathers. Mathers understood that the Golden Dawn primarily as a Magical rather than a Mystical tradition. Over time the Magical spiritual path has become more and more pronounced in Mathers' Alpha Omega. The A.O. today therefore remains the most Magical order in the Golden Dawn community.

In between the Alpha Omega and the Fellowship of the Rosy Cross, which most clearly exemplify the diametrically opposed Magical and Mystical Golden Dawn paths, there today exist a host of Golden Dawn orders that lie somewhere in between ... that have not gone so far as to suppress Magick outright as did the Waite order, yet nonetheless remain quite Mystical in their approach to the Golden Dawn, as is clearly evident in the above referenced articles written by Donald Michael Kraig, Peregrin Wildoak, and Nick Farrell.

One type of order in today's Golden Dawn community is rooted in Mysticism, uses methods like those set forth in "The Cloud of Unknowing" (purgations, humility, "loosening the ego" and waiting for illumination to come from outside/on high), and draws on Mystical experiences like the "Dark Night of the Soul" of St. John of the Cross, like we have seen in the above writings of Donald Michael Kraig, Nick Farrell, and Peregrin Wildoak.

The other type of Golden Dawn order is that of the Hermetic, purely Magical spiritual path, as taught and practiced in the Alpha Omega, which proceeds instead through spiritual exaltation, and holds the Hermetic philosophical position that every human being contains a Divine spark of the One, which is the entire Universe.

Whereas the goals of what remains of "Magick" in most Golden Dawn orders today has become deviated by Mysticism; with passive methods, and self-negating aims (full of purgation, ego loosening, etc.) ...

... the Hermetic Magick of the Alpha Omega remains positive, active, and life-affirming. Recognizing the Divine Spark inside oneself, the Magical spiritual path actively collaborates with Eternal Being, rather than waiting for its manifestations.

Whereas Mysticism is passive and seeks illumination bestowed through grace from an outside Divinity, Magick is live-giving and self-illuminating, kindling the Divine spark present inside every Magician.

The wonderful thing about today's Golden Dawn community is that our diversity gives spiritual aspirants a plethora of choices. Aspiring Mystics will find their spiritual quest greatly facilitated in one of the Mystical Golden Dawn orders, where they will find all of the purgation and ego loosening they need to eventually attain Mystical illumination.

Thus people seeking a Mystical spiritual path are best joining either the Christian Mystical, Fellowship of the Rosy Cross, founded by A.E. Waite, or one of the Golden Dawn orders led by Donald Michael Kraig, Peregrin Wildoak, or Nick Farrell (at least judging by the mystical goals and methods they each teach on their blogs).

Aspiring Magicians, on the other hand, will find all of the training, support, and guidance you need - in all aspects of the Magical spiritual path, immediately upon entering the outer order of the Rosicrucian Order of Alpha Omega, the Hermetic Order of the Golden Dawn.

Again, I am not saying the Alpha Omega is the "best" Golden Dawn order. However, our goals and our methods are very different than most other G.D. orders. For example, it goes without saying that in the European headquartered Golden Dawn - we do NOT make Mystics ...

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EXPOSED: Llewellyn Blog Mistakes Mysticism for Magick (Answer to Donald Michael Kraig)

by Golden Dawn Imperator

David Griffin

Today there remains a tragic amount of confusion among aspiring Magicians about the very real differences between Mysticism and Magick.

All science grows in three main phases. These are (1) a common vocabulary, (2) correlation, and (3) effect-cause-effect. This means that every known science began by first establishing a common vocabulary that permitted its proponents to communicate. Without a clear definition of each term, conversations end up turning into arguments even when both sides are actually proclaiming the same truths.

Aristotle was quite adamant that we must always begin by clarifying our terms. Unfortunately, when important terms and concepts, such as “Magick” and “Mysticism” are used with imprecision, we end up fighting about something that isn’t really important. I won’t bother with the last two phases as they are not relevant to this discussion.

Donald Michael Kraig recently published an article entitled "The Dark Night of the Soul." You can read the entire article over on the Llewellyn blog here. I am concerned about the level of confusion perpetuated in the Magical community by this article through imprecise use of the terms "Mysticism" with "Magick."

In "Dark Night of the Soul," Kraig draws a distinction between what he calls "technological/spiritual Magick" and "Religious Magick," yet goes on to describe both of these forms of so-called "Magick" in purely Mystical terms.

From the perspective of the Hermetic and Magical traditions, including luminaries such as Giordano Bruno, Marcilio Ficino, Cornelius Agrippa, Gerolamo Cardano, Pietro D'Abano, Theophrastus Paracelsus, and Eliphas Levi (not to mention the entirety of Egyptian, Chaldeaen, and Sumerian Magick) what Kraig describes is not really Magick at all, but pure Mysticism.

Kraig is absolutely correct that what he calls "Religious Magick," or "seeking a direct relationship between the Divine and the practitioner" is actually Mysticism. But why call Mysticism "Religious Magick" at all?

Mysticism is Mysticism. Magick is something else. Calling Mysticism "Magick" merely creates unnecessary confusion.

As for what Kraig calls "technological/spiritual Magick," which Kraig defines as "Attuning oneself with the Divine," this is not Magick at all either, at least from the point of view of centuries of Hermetic and Magical tradition.

This also is Mysticism, pure and simple. According to long established Hermetic and Magical tradition, Kraig in reality is contrasting two different aspects of Mysticism, which he mistakenly calls "Magick."

Kraig's conflation of the terms "Magick" and "Mysticism" perfectly mirrors the utter bewilderment about the real differences between Magick and Mysticism that plagues today's esoteric community. Sadly, interchangeable and imprecise usage of these terms, such as Kraig's usage in the article under discussion, perpetuates such confusion rather than clarifying and eliminating it.

I have written extensively previously on the differences between Mysticism and Magick (here). I repeat the most relevant aspects, as follows:

"Mysticism and Magick are two quite distinct spiritual paths. The primary difference between Magick and Mysticism lies codified in the actual methods of practice, together with the Mystical or Magical inclinations of the practitioner. 

The Mystical path refers to the capacity and will of the practitioner to place oneself in a passive position in relationship to eternal Being and the forces of nature, which the Practitioner begins to invoke and pray to, so they may manifest and enlighten one, thus spiritually uplifting and exalting the practitioner.  

The Magical practitioner, on the other hand, does not place him or herself in a passive state towards natural and Divine forces, but rather in a positive state. Recognizing the Divine Spark inside oneself, the practitioner actively collaborates with Eternal Being rather than waiting for its manifestations. 

In Mysticism, the practitioner expects Divinity to manifest itself, and to ascend the staircase that leads from below to on high aided by the Divine hand that takes us and leads us ever upwards. 

Magic does not expect this, instead conquering the Inner Planes through one's own effort rather than through Divine aid. Thus, whereas the Mystical approach is one of submission, the Magician instead is a conquerer. 

A perfect example of the Magical path may be found in the Mithraic Ritual deposited in Paris, which shows one such practice of divine Ascension of the Magical initiate. While rising towards Divinity to be received like a prodigal Son or Daughter, the practitioner greets the Gods as equals that gradually appear, not fearing them or subjugating oneself before them, but admonishing them and blandishing them with Magical words that open the gates of heaven. 

Whereas Magick is based on knowledge, Mysticism is based on on ignorance in the literal sense of "ignoring" or "unknowing." In fact, one of the most important mystical texts in all of Christianity, "The Cloud of Unknowing," speaks of making oneself obscure, humble and ignorant before the unmanifest - to remain there, in silence, gradually emptying oneself, while waiting for something or someone (God) to come and fill the void thus created. 

Thus two completely different modalities become evident. Whereas the Mystic reflects the Divine light that is poured out upon him, the Magician generates this light, becoming an emitter himself.  

A.E. Waite

The foremost exponent of the Mystical path in the Golden Dawn was Arthur Edward Waite, who completely suppressed Magick in favor of Christian Mysticism in his Fellowship of the Rosy Cross and its Inner Order, the Rosa Rossa et Aureae Crucis (Rectified Rite). Waite's Fellowship of the Rosy Cross, reconstructed in recent years and open only to Christians, today remains the most Mystical order in the Golden Dawn community. 

The foremost exponent of the Magical path in the Golden Dawn was the great Mage, S.L. MacGregor Mathers. Mathers understood that the Golden Dawn primarily as a Magical rather than a Mystical tradition. Over time the Magical spiritual path has become more and more pronounced in Mathers' Alpha Omega. The A.O. today remains the most Magical order in the Golden Dawn community. 

In between the Alpha Omega and the Fellowship of the Rosy Cross, which most clearly exemplify the diametrically opposed Magical and Mystical Golden Dawn paths, there today exist a host of Golden Dawn orders that lie somewhere in between ... that have not gone so far as to suppress Magick outright as did the Waite order, yet nonetheless remain quite Mystical in their approach to the Golden Dawn."

Although this will likely come as a surprise to many of Donald Michael Kraig's readers, judging by what Kraig has written in "Dark Night of the Soul," Kraig's underlying philosophical approach to occultisim, the Golden Dawn, and Magick in general, is not really a Magical approach at all, but rather a Mystical approach instead.

This does not mean that Kraig's books do not include a great deal of Magical techniques, albeit borrowed from other sources. Clearly they do. For example, Kraig's Modern Magick borrows heavily from published Golden Dawn material.

Nonetheless, to one versed in the literature of the history of Magick and of Hermeticism, it is obvious that Kraig's underlying philosophical position and personal approach to esoteric work is consistently that of Mysticism, rather than that of Magick.

Although this may astonish some of Kraig's readers, it should nonetheless come as no surprise, considering that Kraig is both a member and a covert public representative of one of the most mystically oriented of all Golden Dawn orders.

If one analyses Kraig's writings carefully, it becomes readily apparent that Donald Michael Kraig has for decades been a primary exponent of the Mystical approach, both to occultism in general, and to the Golden Dawn in particular.

Thus we should not be surprised that the arguments contained in Kraig's latest article conflate the Mystical "Dark Night of the Soul" of the Christian Mystic, St. John of the Cross, with the thoroughly Magical "Crossing of the Abyss," which occurs during the transition between the classical Golden Dawn's Second and Third Orders.

There is precious little I may reveal in public about the true nature of this perilous "Crossing of the Abyss" between the Golden Dawn's Second and Third orders, since this remains oath bound information in the A.O. Let me give a hint, at least, as to the true nature of this Magical (not Mystical) process, however, with the following piece of prose:

The Abyss

We on Earth live in a house of mirrors.

We are like deluded rats running on a wheel in a cage, chasing our cherished illusions. 

Read a book, perform a rite, or perhaps even a guided fantasy... 

... and "Abracadabra!" - Now we are "Self-Initiates." 

Get depressed, find a book in a store front window, overcome the depression ... 

and "Shazaam!" - Now we have "Crossed the Abyss!" 

Is there really nothing more to Magick than what is likely but self-inflicted delusion? 

Is there no exit from the house of mirrors? 

Is there no way past the perilous Minotaur - and OUT of the labyrinth - once and for all?

Is it any wonder that the esoteric community remains so confused about the differences between Mysticism and Magick, when even respected occult authors like Donald Michael Kraig and publishing houses like Llewellyn perpetuate such bewilderment with imprecise use of key terms?

It is important that the actual differences between Magick and Mysticism, as established by many centuries of Magical and Hermetic tradition, be clarified in the public mind rather than further obfuscated.

It is also important that the public comes to fully understand the fundamental difference between the Magical versus the Mystical approach to esotericism - and that they are not at all the same.

It is lastly important that the public comes to understand the fundamental philosophical differences between mystically vs. magically oriented Golden Dawn orders, as well as the difference this makes in practical approach for the spiritual development of initiates, despite that most Golden Dawn orders appear the same when superficially examined.

Let us be clear about one thing.

In the Alpha Omega, we do not make Mystics.

To make Mystics is the mission of religions, churches, and mystically oriented Golden Dawn orders. This is not the mission of the Alpha Omega.

The mission of the Alpha Omega instead is like the first rays of dawn bursting across the sea, banishing shadows, eliminating confusion - And making clear the difference between Mysticism and Magick for legitimate seekers - tired of groping around in the dark alone.

Alpha Omega

Because we make Magicians!

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Mystical and Magical Orders of the Golden Dawn

by Alpha Omega Imperator

David Griffin

Recently, Golden Dawn authors have suggested that Golden Dawn offshoots and orders have grown in divergent directions, one "Masonic" and the other "Magical." My own independent research confirms the development of divergence, albeit in a somewhat different direction.

All Golden Dawn offshoots and orders have a Freemasonic structure, since  the Golden Dawn itself is a 19th Century reformulation of the Egyptian mysteries of the earlier Hermetic tradition, re-veiled in the symbols of Freemasonry and Rosicrucianism.

This is by no means the only such reformulation. In the early 17th Century, with the publication the Fama Fraternitatis (1614), the Hermetic tradition was reclothed with the symbols of the nascent Rosicrucian tradition. In the 18th Century, the Hermetic and Rosicruican traditions were again reformulated, this time with the symbols of nascient Freemasonry, finding its most visible expression in the Gold und Rosenkreutz order of 1777 Germany.

Since the Golden Dawn is a Freemasonic and Rosicrucian reformulation of the Egyptian mysteries preserved by the Hermetic tradition, it becomes obvious that to call one order more "Magical" and another more "Massonic" has little meaning regarding the Golden Dawn. A fundamental distinction does exist, however, in different directions in which the Golden Dawn evolved following the 1903 schism.

Immediately following the 1903 schism, William Butler Yeats wrote an article entitled "Is the Golden Dawn to remain a Magical order?" Ever since, a chasm has emerged between those in the Golden Dawn community who gravitate more towards Mysticism and those who gravitate more towards Magick. This has created fundamental differences between one Golden Dawn order and the other, which endure in our Golden Dawn community even until today.

This is natural, since Mysticism and Magick are two quite distinct spiritual paths. The primary difference between Magick and Mysticism lies codified in the actual methods of practice, together with the Mystical or Magical inclinations of the practitioner.

The Mystical path refers to the capacity and will of the practitioner to place oneself in a passive position in relationship to eternal Being and the forces of nature, which the Practitioner begins to invoke and pray to, so they may manifest and enlighten one, thus spiritually uplifting and exalting the practitioner. 

The Magical practitioner, on the other hand, does not place him or herself in a passive state towards natural and Divine forces, but rather in a positive state. Recognizing the Divine Spark inside oneself, the practitioner actively collaborates with Eternal Being rather than waiting for its manifestations.

In Mysticism, the practitioner expects Divinity to manifest itself, and to ascend the staircase that leads from below to on high aided by the Divine hand that takes us and leads us ever upwards.

Magic does not expect this, instead conquering the Inner Planes through one's own effort rather than through Divine aid. Thus, whereas the Mystical approach is one of submission, the Magician instead is a conquerer.

A perfect example of the Magical path may be found in the Mithraic Ritual deposited in Paris, which shows one such practice of divine Ascension of the Magical initiate. While rising towards Divinity to be received like a prodigal Son or Daughter, the practitioner greets the Gods as equals that gradually appear, not fearing them or subjugating oneself before them, but admonishing them and blandishing them with Magical words that open the gates of heaven.

Whereas Magick is based on knowledge, Mysticism is based on on ignorance in the literal sense of "ignoring" or "unknowing." In fact, one of the most important mystical texts in all of Christianity, The Cloud of Unknowing, speaks of making oneself obscure, humble and ignorant before the unmanifest - to remain there, in silence, gradually emptying oneself, while waiting for something or someone (God) to come and fill the void thus created.

Thus two completely different modalities become evident. Whereas the Mystic reflects the Divine light that is poured out upon him, the Magician generates this light, becoming an emitter himself. 

A.E. Waite

The foremost exponent of the Mystical path in the Golden Dawn was Arthur Edward Waite, who completely suppressed Magick in favor of Christian Mysticism in his Fellowship of the Rosy Cross and its Inner Order, the Rosa Rossa et Aureae Crucis (Rectified Rite). Waite's Fellowship of the Rosy Cross, reconstructed in recent years and open only to Christians, today remains the most Mystical order in the Golden Dawn community.

The foremost exponent of the Magical path in the Golden Dawn was the great Mage, S.L. MacGregor Mathers. Mathers understood that the Golden Dawn primarily as a Magical rather than a Mystical tradition. Over time the Magical spiritual path has become more and more pronounced in Mathers' Alpha Omega. The A.O. today remains the most Magical order in the Golden Dawn community.

It should therefore go without saying that, unlike most other Golden Dawn orders - in the Alpha Omega - we do NOT make Mystics.

Alpha Omega

We make Magicians!

In between the Alpha Omega and the Fellowship of the Rosy Cross, which most clearly exemplify the diametrically opposed Magical and Mystical Golden Dawn paths, there today exist a host of Golden Dawn orders that lie somewhere in between. Most Golden Dawn orders still teach Magick in their Second Orders, but there nonetheless remain vast differences in their approaches and goals.

There are numerous Golden Dawn orders that have not gone so far as to suppress Magick outright as did the Waite order, yet nonetheless remain quite Mystical in their approach to the Golden Dawn. Such Mystical Golden Dawn orders do not teach Magick at all in their outer order, and provide no guidance or support to their Outer Order initiates who are practicing published Golden Dawn Magick on their own. Mystical Golden Dawn orders view their Outer Order instead as serving primarily to "purge" the personality self, in preparation to receive Mystical illumination from outside the practitioner in their Second Order.

Mystical Golden Dawn orders teach that it is necessary to "loosen the ego" in preparation for Mystical illumination and that the practice of Magick in the Outer Order will stunt what they hold as the necessary purging of the personality and ego. Such methods are identical to the methods of Christian Mystics such as St. John of the Cross and Mother Theresa and other Christian mystics and have been proven effective for centuries for those seeking Mystical illumination. Clearly, aspiring Mystics are best suited for one of the numerous mystically oriented Golden Dawn orders.

That most Mystical Golden Dawn orders have not completely suppressed Magick has led to a very curious situation in the contemporary Golden Dawn community where, even though they use many of the same basic practices, two distinct types of Magick have firmly established themselves.

One type of Magick is rooted in Mysticism, holds the philosophical position that we are all born as sinners, and uses methods like those set forth in "The Cloud of Unknowing" (purgations, humility, "loosening the ego" and waiting for illumination to come from outside).

The other type of Magick is that of the purely Magical spiritual path, as taught and practiced in the Alpha Omega, which proceeds instead through spiritual exaltation, and holds rather a Hermetic philosophical position that we are all children of the Divine; holographic manifestations of the One, which is the entire Universe.

Whereas the Magick of most Golden Dawn orders today is Mystically oriented, passive, and negative (full of purgation, etc.), the Magick of the Alpha Omega is positive, active, and life affirming. Recognizing the Divine Spark inside oneself, the Magical spiritual path actively collaborates with Eternal Being, rather than waiting for its manifestations.

Whereas Mysticism is passive and seeks illumination bestowed through grace from from an outside Divinity, Magick is live-giving and self-illuminating, kindling the Divine spark present inside every Magician to burn brightly, shining like the Sun and Stars.

The wonderful thing about today's Golden Dawn community is that our diversity gives spiritual aspirants a plethora of choices. Aspiring Mystics will find their spiritual quest greatly facilitated in one of the Mystical Golden Dawn orders, where they will find all of the purgation and ego loosening they need to eventually attain Mystical illumination.

Aspiring Magicians, on the other hand, will find all of the training, support, and guidance in all aspects of the Magical spiritual path, immediately upon entering the Alpha Omega's outer order, the Hermetic Order of the Golden Dawn, which is a Magical order and not a Mystical one.

Again, I am not saying the Alpha Omega is the "best" Golden Dawn order, only that we do things differently. it goes without saying that, unlike many Golden Dawn orders - in the Alpha Omega - we do NOT make Mystics.

Alpha Omega

We make Magicians!

Click HERE to explore our Outer Order, undergraduate level Magical training program, the Hermetic Order of the Golden Dawn!"

Don't miss:

The Golden Dawn Website

The Journal of the Golden Dawn Research Center

The Golden Dawn FAQ

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