Egypt
Nothing else in the Western Mystical Tradition commands so much respect, is filled with such mystery. Black land of the Nile. A place that most High Arts practitioners will call the birthplace of these Arts. Why are many so fascinated by Egypt?
In the modern era, Egypt has been a source of inspiration for the occult world since the days of Napoleon's expedition in the late 18th century.
There were several schools of Magic in ancient Egypt. Everyone from the Moses to the Pythagoreans had to undergo magic training in Egypt. It is assumed that even the great Emerald Tablets of Hermes Trismegistus were found lying on his chest in an Egyptian tomb by Alexander the Great.
This tiny text, consisting of twelve brief statements, together with other works of Trismegistus, are completely similar to the tenets of the Alchemical and Hermetic Traditions. Hermeticism is known to be the intersection of Greek and Egyptian cultures at the beginning of our era and appeared thanks to Hermes Trismegistus, a god who was born at the junction of these two cultures. During the first three centuries of our era, Hermetic thought and philosophy reached their highest point.
The influence of Egypt on the Western Mystical Tradition continued through various schools of Kabbalah up to the 16th century in Egypt. Numerous schools were located in Alexandria and Cairo. The most famous “result” of these later schools of Kabbalah was Rabbi Yitzhak Luria, commonly known as Ari (acronym for Elohi Rabbi Yitzchak, Divine Rabbi Yitzhak). It is from these later schools of Kabbalah that some of the most important surviving commentaries on not only the Kabbalistic scripture, but also for the Talmud and Torah, originated.
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Inspired by these great sources, in the 19th century, several groups of European magicians and esotericists again turned their attention to Egypt. There were several Masonic groups that were more interested in the Egyptian Mysteries, including the Universal Rite of Co-Masonry in France and various occult orders that emerged in England towards the end of the century. The most famous of these orders was, of course, the Hermetic Order of the Golden Dawn, but there was also another earlier order that had as much influence on the modern Western Mystical Tradition. This order is the Hermetic Brotherhood of Luxor, which influenced the late Golden Dawn and the Order of the Eastern Templars in the United States of America.
History of the Order
In the occult atmosphere of England in 1870, three people formed an influential magical order that included practical magical work. The critically important story of the Hermetic Brotherhood of Light, or Luxor, also known simply as the "HB of L.", was all but forgotten by modern occultists in the turn of the twentieth century, especially during the "second occult renaissance" in the 1960s and 1970s. It was then that Joneslin Goodwin and others began working on their own books detailing the history of the order.
The order was very similar to the late Golden Dawn in that they both had an Outer Order, or Circle, and an Inner Order. The function of the Outer Order of the Hermetic Brotherhood of Luxor was to offer a course on practical occultism by correspondence, which separated it from the Theosophical Society. The list of subjects included many selected writings by Hungreve Jennings and Pascal Beverly Randolph. Hangreve Jennings was a preeminent Rosicrucian in Europe, writing The Rosicrucians, Their Ceremonies and Mysteries in 1870, one of the most influential Rosicrucian books written at the time.
Jennings is known to have been initiated into the Rosicrucian order around 1860, possibly by Kenneth McKenzie, a celebrated Freemason and occultist at the time. Randolph was a free African American practitioner of sex magic and spiritualism in the mid-19th century. Randolph traveled to the United States to give lectures on the abolition of slavery and spiritualism. He also traveled to Europe, England and the Middle East, including Egypt, studying Hermeticism and Rosicrucianism. It turned out that Hangreave Jennings had initiated Randolph as a Rosicrucian while he was in Europe. Around 1860, he founded a magical order known as the Brotherhood of Eulis. A year before his death, in 1874, he reorganized the group into the Triple Order of the Rosicrucians, Pythians and Eulis.
“In 1870 (not 1884, as the Theosophists declared), an adept of the ancient Hermetic Brotherhood of Luxor, after receiving permission from his fellow initiates, decided to choose a neophyte in Great Britain who would meet all his requirements. In 1873 he found such a neophyte and gradually instructed him. Later, this neophyte received permission to found the Outer Circle of the Hermetic Brotherhood of Luxor."
The above quote is from the adept Max Theon, who was only twenty-two at the time, presumably succeeded by Peter Davidson, a Scottish philosopher. In London, Theon was Grand Master of the Outer Circle of the Hermetic Order of Luxor while Davidson was the official head of the order. Max Theon, whose real name is possibly Louis Maximilian-Vrimstein, was born in Poland in 1848. He traveled throughout Europe and the Middle East. In Cairo, Theon became a student of Paulos Metamon, a Coptic magician who later influenced Helena Petrovna Blavatsky.
In certain circles it was believed that Theon was the son of the "old Copt". Thomas Burgon (also known as Thomas Dalton) joined the two men in 1883 to assist in the affairs of the order. Burghon would later come to write the book The Light of Egypt, in which he would write the foundations of the teachings of the Hermetic Brotherhood of Luxor. These people were the heirs of an already established tradition and influence related to the Rosicrucian-Masonic movements and ideals of the eighteenth century.
These ideas are visible in the charter of the Hermetic Brotherhood of Luxor, which reflects the ideas of the early Rosicrucians and Masons of the previous century. The charter of the ancient and noble Hermetic Brotherhood of Luxor was signed by “M. Theon, posthumously Grand Master of the Outer Circle”contains the highest principles and important information.
As can be seen from the above ideas, the Hermetic Brotherhood of Luxor showed that the members of the order not only had lofty and noble ideas, but also their obvious similarities with the works of people like Thomas Vaughan, Roger Bacon and many others who had Rosicrucian knowledge. It can also be seen in the various Masonic documents and rituals that survived in several Masonic lodges of the late 17th and early 19th centuries.
It was amazing for me to learn that the Brothers of Light of the 18th century, as well as the Initiated Brothers of Asia, are the direct predecessors of the O. T. O. I own some of their rituals. It is almost certain that there are enough similarities in the public domain to link these orders directly, as well as overlapping manifestations such as the 19th century Hermetic Brotherhood of Luxor Theon-Davidson. For example, the entry into the 18th century Fraters Lucis with the anointing of sacred myrrh by the high priest includes the following: “Let the one with hearing hear what the Spirit says in the churches;
to the one who overcomes, I will give a taste of the secret manna and give him a white stone with a name written on it, which no one thought to keep when he received it."
The influence of the Rosicrucian and Masonic Order can also be seen in the initiation rituals that were used within the order. They used the same basic initiation rituals that were used throughout Europe among the various Rosicrucian and Masonic orders of the late 18th and early 19th centuries. The Order used a system of degrees, which is an accepted measure of advancement among the many Rosicrucian and Freemason lodges. Davidson and Theon used the continental Rosicrucian system more as the basis for the Hermetic Brotherhood system of Luxor.
We are all now familiar with this measuring system, which has been made publicly available through publications by several sources, including Israel Regardie, Paul Foster Case, Aleister Crowley, and others who have influenced the Modern Western Mystical Tradition. The system presented was almost identical to that which later became popular in the Hermetic society through the dissemination of material about the degrees used in the late Hermetic Order of the Golden Dawn of Woodman, Westcott and Mathers. The main difference is that while the Hermetic Brotherhood of Luxor is initiated by a neophyte, it lacks the poetry inherent in initiating a neophyte in the Golden Dawn. This is most likely due to the factthat the three founders of the Hermetic Order of the Golden Dawn were themselves high-ranking Masons and members of the Societas Rosicrucianis in England. Moreover, these three men had more hands-on experience in the rituals of the two lodges to rely on than Max Theon and Peter Davidson. Also, the highest degree, the Master, echoes the Junior Adept of the Hermetic Order of the Golden Dawn.
The Hermetic Brotherhood of Luxor had a series of initiation ceremonies for its members: Neophyte, Theorist, Practitioner, Philosopher, Master, which are similar to the Junior Adept degree in the Rosicrucian order and later in the Golden Dawn. The use of various Egyptian symbols helped create the illusion and mystery of Egypt. Although the Brotherhood did not have the Portal Grade, which the Golden Dawn later used to connect the Outer and Inner Circles together, it was able to elevate its members to the Grade of Master (Adept).
The traditional series of Masonic initiations is included in the system of three degrees - Apprentice, Fellow and Master. Peter Davidson was an accomplished Freemason and chose the title "Master" for the highest degree in the Hermetic Brotherhood from the established degree-work system. Attempting to blend the two systems, Masonic and Rosicrucian, Max Theon and Peter Davidson were the forerunners of the magical order that replaced them, the Hermetic Order of the Golden Dawn.
In each degree of the Hermetic Brotherhood, a lot of practical work was foreseen, consisting of basic magical training. In the later degrees, divination was used with a crystal ball, in the earlier, the main predictive systems: astrology, the basics of alchemy, magic of talismans and kabbalistic work of the lower degree. Some information is taken from various works of Eliphas Levi on the essence of magic and the history of magic. Other ritual work was sexual in nature and was based on what would later be called Western Sexual Magic.
This sex magic is based on the work of Pascal Beverly Randolph and in several cases is taken directly from the work of Randolph “Eulis! The History of Love: Its Wondrous Magic, Chemistry Laws, Modes, and Rational; Being the Third Revelation of Soul and Sex, also Reply to "Why Is Man Immortal?" the Solution to the Darwin Problem, an Entirely New Theory, published in 1874. Randolph used information published earlier for his later work. It was these early pamphlets and the book itself that helped Max Theon and Peter Davidson in adding this material to the Outer Circle lesson plan.
The Order even influenced the Theosophical Society. In 1875, Madame Blavatsky announced her connection with the Egyptian Lodge, called the Brotherhood of Luxor, which consisted of Adepts or Brothers who were masters of occult knowledge. This came about through Paulos Metamon, who influenced Blavatsky in 1840. Blavatsky even convinced Olcott, a member of the Theosophical Society, that the Hermetic Brotherhood of Luxor had accepted him as a disciple. This is evident from the following quotation regarding Madame Blavatsky's connection with the Hermetic Brotherhood of Luxor.
“In 1875 Madame Blavatsky announced her connection with an Egyptian Lodge called the Brotherhood of Luxor, composed of 'Adepts' or 'Brothers', Masters in magical knowledge; she also convinced Olcott that one or more of these "Brothers" accepted him as their disciples, and that some of the letters allegedly coming from them and received by Colonel through her were genuine. Olcott claims that one of them once visited him in his own room in materialized astral form and, as proof of his existence, left him his headdress, which is still owned by Colonel."
There are some indications that Madame Blavatsky did receive inspiration for the doctrine of the Masters from the Hermetic Brotherhood of Luxor. How much truth is in this statement is unknown. Madame Blavatsky was against the teaching of practical occultism, except for the short-lived Esoteric Section of the Theosophical Society. She considered practical occultism and magic too dangerous. Madame Blavatsky became disillusioned with the Order and accused him of fraud and stealing money from the gullible in 1887. In her belief in the dangers of practical magic, she goes so far as to warn members of the Theosophical Society of Pascal Beverly Randolph and other love potion sellers.
The founding of the Eastern Templar Order, or O. T. O., falls between 1894-1904. It was then that people like Davidson, Papus and Theodore Reuss were introduced to each other. Papus, who was also a member of the Hermetic Brotherhood of Luxor, called Davidson "one of the wisest Western adepts, my Practical Master." Davidson was Papus' representative to the Martinist Order at the Hermetic Brotherhood Colony of Luxor in Georgia during the Order's "American Period". Both Papus and Reuss were formally and personally related during the formation of the O. T. O. This shows that the same people were in the same places at the same time, interacting with each other to develop a consistent flow of ideas.
These ideas seem to run from one secret society to another. These ideas have a definite duration, beginning with the Fratres Lucis at the end of the 18th century and transmitted through Randolph, Davidson, Papus, Reuss, Crowley and their followers to the O. T. O. The topic of sex magic has certainly been passed down from Randolph to Crowley and then to the O. T. O, and the thread runs through Davidson and his Hermetic Brotherhood of Luxor.
Ritual work of the Hermetic Brotherhood of Luxor
The Outer Circle had a system of initiation ceremonies based on the Rosicrucian and Masonic system of the late 18th and early 19th centuries. Max Theon and Peter Davidson added more Egyptian paraphernalia to these ceremonies. The use of Egyptian symbols helped create the atmosphere inherent in the ancient land of Egypt. The Order uses the word "Luxor" in its name, the Egyptian name for Thebes, the former capital of the country. The initiation ceremonies are very close to where they were modeled - the initiation ceremonies of the Rosicrucian and Masonic orders in Europe. These ceremonies do not need to be discussed as much as the personal work performed by members of the order.
The material used by the Outer Circle of the Hermetic Brotherhood of Luxor was quite interesting. Much of the ritual work and philosophy can be seen in Thomas Burghon's The Light of Egypt, which he wrote after the collapse of the Hermetic Brotherhood of Luxor. Most of the book covers the topic of astrology, but there are also chapters on symbolism, organic and occult alchemy (these two names were given by Bourgogne himself), talismans, ceremonial magic, magic wands, Aeta tablets in three parts and the Sanctuary.
I think it is interesting to note that Bourgogne begins his book with several chapters on astrology, which became more popular by 1900, when The Light of Egypt was first published. This leads the student to study what has become one of the foundations of any magical Order since that time. These chapters on astrology include two rather interesting articles on astrotheology and astromythology. The chapter on astrotheology is subdivided into subchapters on the creation of the world and the scheme of redemption.
This sacred Bible is the great astral Bible of the heavens; its chapters are twelve great signs, its pages are countless sparkling constellations of the heavenly vault, its letters are personified ideas of the radiant Sun, the silvery Moon and the brilliant planets of our solar sphere.
There are three different aspects of this holy book, and in each of them the same letters appear, but in different roles, their clothing and natural environment are adjusted to the natural play of their symbolic parts. The whole character can be linked into a play, or more likely a series of plays performed by one group of actors. It can be comedy, melodrama, or tragedy; but the principles behind the scenes are always the same and the show leads to the Divine Unity of Nature, demonstrating the eternal axiom. One truth, one life, one principle and one world, in its fourfold expression, four chapters of the heavenly book of the starry heavens.
It is an interesting view of heaven and astrology in general, although Bourgogne stumbled upon one Great Truth in his axiom "One truth, one life, one principle and one world." He also discusses how the four great chapters of this heavenly book can provide insight into the divine nature - something that all sorcerers have sought from the beginning. Much of this can be found in Bourgogne's chapter on the creation of the world.
Creation of the world
The story of creation begins at midnight, when the Sun reached its lowest point in the Capricorn arch. All nature is in a coma in the Northern Hemisphere, this is the time of winter, sunlight and heat are in the lower position; the various appearances of the movement - the path of the Sun from Capricorn to Pisces, 60⁰, from Pisces to Aries, 30⁰, make up 90⁰ or one quadrant of the circle. Then the creative forces act, this is the time of spring. Six days is the six signs of the Northern Arch, starting with the destructive fire of Aries. Then, in order, Taurus, Gemini, Cancer, Leo, Virgo; then Libra, the seventh day and the seventh sign, whose first point is opposite to Aries, is also the opposite point of the sphere, the point of equilibrium equal to day and night, this is Autumn. This is the sixth sign from Aries, the first creative action, and also the sixth day from the fiery power with which God created a bisexual man. See Genesis 1: 5-27: “And God created man in his own image; in the image of God He created them, male and female."
This is the seventh day, the day of the Sovereign (man), the highest point of material creation and the Sovereign of all living things, as well as rest in the blissful Garden of Eden. This seventh day and the seventh sign are the hidden sacred Libra, the perfect union of the sexes. Then comes the fall from Libra, through Scorpio and expulsion from the Garden of Eden. This is the victory of Satan, or Winter, over Summer. It is useless to repeat the same old, old story. The early journey of the Sun around the disc of the constellations of the Divine is the astro-basis of primitive cosmology.
Thomas Burgon continues to discuss symbolism. This is a lecture from The Law of Correspondences. The Law of Correspondences is how Nature uses symbolism to convey a Divine message to those who wish to seek and listen to it. He goes on to explain that this law is one of the special truths that all students must learn, it is contained in the Hermetic Axiom “As below, so above; both on earth and in the sky. He also claims that the Seal of Solomon, the Hexagram, is one of those symbols that express the Hermetic Law.
The two chapters on Alchemy, organic and occult, refer to two schools of thought based on these most ancient Hermetic Arts. Bourgogne summarizes the history of Alchemy and where the word came from. His Egyptian roots are highlighted in his work. His definition of organic Alchemy clearly points to Practical Alchemy. It is the art of creating the Philosopher's Stone by physical methods. The definition of Occult Alchemy relates to what we now call Spiritual or Inner Alchemy. The art of transforming Lead into Gold in relation to the soul. In other words, the accomplishment of the Great Work of uniting our Lower Soul with the Divine.
The chapter on talismans is a recap of the basics of Levy's material on what the Talisman is and how it works. Bourgogne explains to the student what he needs to know. what he wants to accomplish with the talisman, what metals to use and what seals to put on suitable metals. This is the kind of work the student must undertake to fully understand practical magic. This knowledge has been detailed by people like Agrippa, Levy, Crowley and Regardie.
Ceremonial Magic is the next important chapter that he invites the student to study. Again, most of the material is an abridged version of Levy's work, but there are two important ideas here. First, Burgon quotes Bulwer Lytton, an important occultist of the time, "the beat of one loving heart will defeat more demons than all the knowledge of a magician." He explains it this way: “This is a holy ritual. One single inspirational thought, clearly defined, outweighs all priestly attributes the world has ever seen. " This thought, which has spread throughout the Hermetic world and the community of the occult world, is very helpful. Burgon continues the thought in the next chapter, describing the Magic Wands. He quotes several sources explaining what size and from what wood the rod should be made. Finally, he instructs the student to use whatwhich is more suitable for him.
The most important part of this book describes the Aeth tablets. This section and the final chapter of the book, The Sanctuary, describe some of the magic practiced by the Hermetic Brotherhood.
This temple is the arch of the Immeasurable Sky; this is the Sabbat, the marvelous march of the Great Infinity.
To My Brothers and Sisters of the Hermetic Brotherhood of Luxor:
WELCOME - for several years now, my main desire has been to pass on the spiritual heritage to many of my devoted friends and followers who have dared to seek the truth among lies.
Choosing this work for this purpose, I took into account the deep spiritual needs of the soul - the prophetic element of the inner spirit, which can best be strengthened through contemplation of the secret symbolism of the starry heavens - not the material expression of the brilliant luminaries of the midnight sky, but the spiritual - the pictures of these blazing systems that open to the seer the glittering thrones of the Rulers-Forces that Are.
This is an excerpt from the preface to the chapter on the tablets of Aeth; it is clear that Burgon wanted to convey something to his fellows of the now defunct Hermetic Brotherhood of Luxor. He explains that the tablets of Aeth are the keys to the hidden mysteries of the Divine, with their help adeptship can be better understood. The first use of these tablets is similar to the use of the Tarot, and Bourgogne writes:
Make a circle of tablets in the same way as with a deck of Tarot cards, starting with # 1, Aries, on the eastern horizon and continuing in the opposite order with # 2, Taurus in the Twelfth House position, # 3, Gemini, in the Eleventh House and Cancer in the Middle of Heaven (Medium Coeli) figures, as in the Astro-Masonic scheme given in the second part of The Light of Egypt, volume one; continue with the remaining twelve star tablets. This figure will represent the potentials of the macrocosm, the star signs symbolize the possibility of things to be or go, and the rulers are active performers. Study the figure in all aspects, first each plate one by one, then all together, as a whole, the Cosmos. Then place the ruler of any tablet in the direction of the Palace and try to understand their different meanings, powers and possibilities. Then do the same with triad and square and finallywith all the rulers, in the order of their heavenly influence on the signs of the zodiac, each in his assigned place, like the whole Arcanum.
The remaining chapters on the Aeth tablets describe each of the tablets, 12 for the zodiac and 10 for the planets. From the description of each of these tablets, it is clear that the Hermetic Brotherhood used their own Tarot for various divination, crystal ball divination and meditation.
The last part of the book is the Sanctuary. This is the Veil of Isis, the Secret of the Soul, and how to penetrate this curtain to reach the mysteries. Bourgogne discusses how, now at the end of his life, he hopes to leave something of himself and his knowledge to the world. This book provides an insight into the different types of ritual magic that the Order, both the Outer and Inner Circles, practiced, but it does not provide details as to how exactly the Order used its ritual work. I can only guess how the rituals were carried out, but I think that, based on the influence of Davidson and Max Theon on Burghon, the rituals of the Outer Circle are similar to initiation ceremonies with a great "flavor" of Rosicrucianism and Freemasonry, not to mention Egyptian motives and symbolism.
My brother, we are finished; and, in conclusion, it remains for me only to add that only after the speculative philosophy of the earthly schools has merged with the Science of the Spheres completely and with the perfect wisdom of the ages, a person will recognize and worship his Creator, and, in the silence of the Sanctuary of his inner being, will answer in unison with the Angelic Hymn of Life: "We praise You, O God!"
conclusions
We have seen that the Hermetic Brotherhood of Luxor was one of the most influential magical orders of all time. It was one of the first fraternities to offer a course in Practical Occult or Magic to their members. If the Order hadn't had problems in 1887, perhaps Woodman, Westcott, and Mathers wouldn't have had to create the Hermetic Order of the Golden Dawn in 1888. Again, these three men, each of whom was a high-ranking Mason and a member of the Rosicrucians in England, adhered to the ideals of Davidson and Theon, which they proclaimed in the Hermetic Brotherhood of Luxor.
Both Orders allowed women to join, which was unheard of in the late 19th century due to the moral values of Victorian England. The disintegration of the Hermetic Brotherhood of Luxor due to Blavatsky's criticism in 1887 prompted the members of the Theosophical Society to desire a continuation, especially after the collapse of the short-lived Esoteric Section of that society. Westcott, who was a member of the Theosophical Society and had a keen interest in practical magic, was one of those looking for ways to improve the teaching system of the Hermetic Brotherhood of Luxor. The influence of the Hermetic Brotherhood of Luxor on the Hermetic Order of the Golden Dawn can be seen from the fact that both Orders wished to have a course in practical occultism for their members, and both orders had initiation rituals and Masonic-type ceremonies.drew inspiration for many ceremonies from the mystical land of Egypt.
Theodor Reuss and the O. T. O continued the work of the Hermetic Brotherhood of Luxor, especially a practical course in the teaching of occult and magic as well as sex magic. Aleister Crowley continued this work after becoming head of the O. T. O. It appears that he used some of the teachings of the Hermetic Brotherhood of Luxor in his Order of the Silver Star, in 1903.
For seventeen years, from 1870 to 1887, the Hermetic Brotherhood of Luxor influenced many who would later become leaders in the field of the occult in the late 19th century, such as Max Theon, Peter Davidson, Papus, Madame Blavatsky, Theodore Reuss and Alistair. Crowley. These people, in turn, influencing their followers, helped to continue the work of the Hermetic Brotherhood of Luxor in the 20th century to the present day. Much of this work is based on the Hermetic Traditions that came to us from the land on the Nile River known as Egypt.
By Samuel Scarborough