The Hermetic Brotherhood of Luxor, active in the last decades of the 19th century, was the only order of its time that taught practical occultism in the Western. The Hermetic Brotherhood Of Luxor. K likes. The Hermetic Brotherhood of Luxor is an initiatic occult organization that first became public in late. The Hermetic Brotherhood of Luxor was an organization that operated from until the early s in the United States and England.
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No other name in the Western Mystery Tradition invokes such respect, such mystery. The Black Land on the Nile. The place that most practioners of the High Arts will tell you that those same arts originated. Why this hefmetic with the land of Egypt? In the Modern Era, Egypt has been the source for inspirations brotherhooc the occult world since Napoleon’s expedition there at the her,etic of the 18th Brotherhoo. There were several ancient schools of magick in Ancient Egypt.
Everyone from Moses to Pythagoras was supposed to have been trained there in the magickal arts. Even the magnificent Emerald Tablet of Hermes Trismegistos was supposedly found, cradled on the chest of Hermes, in an Egyptian tomb by Alexander the Great.
The influence of Egypt on the Western Mystery Tradition continued through the brothherhood minor schools of the Kabbalah well into the 16th Century in Egypt.
There were numerous schools in Alexandria and Cairo. Inspired by these great resources, in the 19th Century several groups of European magicians and esoteric students again began to look to Egypt. There were several Fringe Masonic groups that looked more at the Egyptian Mysteries, including the Universal Rite of Co-Masonry in France  and the various occult orders that sprang up in England near the close of that century. The most brotheryood know of these orders was of course the Hermetic Order of the Golden Dawn, but there was another earlier order that had just as much influence on what would become the modern Western Mystery Traditions.
It is in the occult atmosphere of ‘s England that three men formed an influential magical order that included practical magical work.
Mysteries of the Hermetic Brotherhood of Luxor | Newtopia Magazine
The extremely important history of the Hermetic Hermstic of Light, or Luxor [6 ] also known simply as the “H. This is when Jocelyn Godwin and others began working on their book detailing the history of the order. The function of this “Outer Circle” of the H. Its curriculum included a number of selections from the writings of Hargrave Jennings and Paschal Beverly Randolph. Hargrave Jennings was a prominate Rosicrucian in Europe who wrote The Rosicrucians, Their Rites and Mysteriesinone of he most influential books on the Rosicrucians to have been written at that time.
McKenzie, a famous Mason and occultist of the time. Randolph was free African-American sex magician and Spiritualist of the midth Century.
Randolph brotherhoid throughout the United States lecturing on such subjects as Abolition, and as a Spiritualist. In about he originated a magickal order known as the Brotherhood brotherhood Eulis.
He later reformed the group inthe year before his death, as the Triplicate Order Rosicruciae, Pythianae, and Eluis. The above quote refers to the adept Max Theon who at that time was just twenty-two years old, and that the disciple is presumably Peter Brotherood, a Scottish philosopher. He traveled throughout Europe and the Middle East.
In certain circles, Theon was thought to have been the son of ‘the old Copt’.
Thomas Burgoyne aka Thomas Dalton joined these two men in to help run the Order. Burgoyne would later go on to write a book, Light of Egyptwhich set out the basic teachings of the Hermetic Brotherhood of Luxor.
These men were the heirs to the already established traditions and influences, which go back to the Rosicrucian-Masonic movements and ideals of the 18th Century. These ideals can be seen in the Charter of the Hermetic Brotherhood of Luxor, which echo the ideals of the earlier Rosicrucian and Masonic ideals of the previous century. The charter of the Ancient and Noble Order of H. Theon, Grand Master pro temp of the Exterior Circle,” contains high principles and important information.
As can be seen from the above ideals, the Hermetic Brotherhood of Luxor was showing that those in the order had no only high and noble ideals, but that at least, one member had more than some passing familiarity with the works of such people as Thomas Vaughan, Roger Bacon, and many others whom appear to have Rosicrucian knowledge. Also, this can be seen in the various Masonic papers and rituals that have survived from some of the Fringe Masonic Lodges of the late 18th and early 19th Centuries.
The influence on the Order of the Rosicrucians and Masons can also be seen in the format of the initiation rituals that were used within the Order.
They used the same basic initiatory rituals that were being used throughout Europe by the various “mainstream” Rosicrucian and Masonic orders of the late 18th and early 19th Centuries. These consisted of a grade system of degrees that had been the accepted manner of advancement within the lodge systems of both the Rosicrucians and Masons. Davidson and Theon used the more Continental Rosicrucian grade system as a basis for the Hermetic Brotherhood of Luxor’s system.
We are all now familiar with this grade system, that is been made public by several sources, which include Israel Regardie, Paul Foster Case, Aleister Crowley, and others that have been, in their own right influential in the modern Western Mystery Traditions. The grade system presented was nearly identical to what would later become the one that became popular in the hermetic community through the propagation of the grade material of the later Hermetic Order of the Golden Dawn of Woodman, Westcott, and Mathers.
The major differences are that while the Hermetic Brotherhood of Luxor does have a neophyte Initiation, it lacks the poetic nature of the Neophyte Initiation of the Golden Dawn. This is most likely due to the fact that the three founders of the Hermetic Order of the Golden Dawn were themselves high-ranking Masons and members of the Societas Rosicrucianis in Anglia. Over all these three men had more practical experience with lodge ritual from these two groups to draw upon than Max Theon or Peter Davidson.
The Hermetic Brotherhood of Luxor did have a series of initiatory ceremonies for its members and those being the traditional Neophyte, Theoricus, Practicus, Philosophus, and Master, which corresponded to the Adeptus Minor grade within the Rosicrucians and the later Golden Dawn.
The use of various Egyptian symbologies helped to create the illusion and mystique of Egypt. Though the Brotherhood did not have a Portal Grade that the Golden Dawn later utilized to bring the Outer and Inner Orders together, it did manage to bring its members up to the Master Adeptus grade. Peter Davidson was an experienced Mason, and seems to have chosen the name Master for the highest obtainable grade within the Hermetic Brotherhood from this well-established system of grade work.
By trying to blend the two systems, the Masonic and the Rosicrucian, Max Theon and Peter Davidson were the forerunners of the magickal Order that would supercede them, the Hermetic Order of the Golden Dawn. There was much practical work within each grade of the Hermetic Brotherhood that consisted of the most basic of magickal training.
This is in the form of some astral skrying work in the later grades and some basic divinatory work; astrology, basic alchemy, talismanic magick and Kabbalah work in the lower grades.
Some of the techniques are from the various works of Eliphas Levi on the nature of magick and the history of magick.
Other ritual work was of a sexual nature and dealt with what would later be called Western Sex Magick. This sex magick work found its basis in the works of Paschal Beverly Randolph and in a couple of cases was taken directly from Randolph’s work, Eulis!
The History of Love: Randolph used information that he had published earlier for this later work. It is these earlier pamphlets and then the book itself that helped both Max Theon and Peter Davidson in adding this material to the Outer Circle of the Order’s curriculum of study.
The Order even influenced The Theosophical Society. InMadame Blavatsky claimed to be in communication with an Egyptian Lodge, called the Brotherhood of Luxor, which was composed of Adepts or Brothers that were masters of occult lore. This was through Paulos Metamon whom had influenced Blavatsky in the s. Blavatsky even got Olcott, one of the members of the Theosophical Society to believe that the members of the Hermetic Brotherhood of Luxor had taken him as a student. This is seen in the next quote concerning Blavatsky’s involvement with the Hermetic Brotherhood of Luxor.
There is some indication that Blavatsky actually drew her inspiration of the doctrine of Masters from the Hermetic Brotherhood of Luxor. How much of this is line of thought is genuine and how much is slander is unknown. Madame Blavatsky was against teaching practical occultism, except for the short-lived Esoteric Section of the Theosophical Society. She considered practical occultism and magick to be too dangerous.
In any event, Madame Blavatsky grew disenchanted with the Order and accused them of swindling money from the gullible in This is probably over her views that practical occultism was too dangerous to teach. She goes so far as to warn members of the Theosophical Society of Paschal Beverly Randolph and other love-philter sellers. The formative years of the founding of the Ordo Templi Orientis, the O. It was in these years that such persons as Davidson, Papus, and Theodor Reuss were acquainted.
Papus, who was also a member of the Hermetic Brotherhood of Luxor, called Davidson, “one of the wisest of Western adepts, my Practical Master.
Both Papus and Reuss were formally and personally associated at the time of the formation of the O. These ideals appear to run from one secret society to the next in near seamless fashion. As a matter of fact, these ideals have a certain continuity that begins with the Luzor Lucis in the late 18th Century and continue through Randolph, Davidson, Papus, Reuss, Crowley, and his successors to the Ordo Templi Orientis.
The theme of sex magick was definitely continued from Randolph through Crowley into the O. Ritual Work lf the Hermetic Brotherhood of Luxor. The Outer Circle relied upon a system of initiatory ceremonies that drew heavily on the Hermteic and Masonic initiations of the last part of the 18th and the early 19th O.
Max Theon and Peter Davidson put a more Egyptian flare in these ceremonies. This use of Egyptian symbolism helped to create an atmosphere that drew from the ancient land of Egypt. The name of the Order began this by using the word Luxor, the Egyptian for the city of Thebes, the former capital of the land.
The lay out of these initiation ceremonies is very near to brotherhoof they are modeled after, the initiation ceremonies of the more established Rosicrucian and Masonic Orders in Europe. The material that was used by the Outer Circle of the Hermetic Brotherhood of Luxor was rather interesting.
Much of this ritual work and philosophy can be seen in Thomas H. The majority of this book concerns astrology, but there are also chapters that cover Symbolism, Alchemy organicAlchemy occultthese luxot are from BurgoyneTalismans, Ceremonial Magic, Magic Wands, The Tablets of Aeth, which is in three parts, and Penetralia. This gets the student into studying what has become one of the basics brotherhpod any magickal Order since that time. Included in these chapters on astrology are two rather bfotherhood chapters on Astro-Theology, and Astro-Mythology.
This is an interesting way to look at the heavens and astrology as a whole, though Burgoyne does hit upon the one Great Truth in his axiom, “One truth, one life, one principle, and one word”. He also discusses how the four great chapters of this celestial book can give insight into the Divine nature.
Hermetic Brotherhood of Luxor
This is something that all magicians have been seeking from the beginning. Much hermetix this can be seen in Burgoyne’s chapter of the Creation. Burgoyne goes on to discuss Symbolism. This is really a discourse on “The Law of Correspondence”.
The Law of Correspondence is how Nature uses symbolism to convey the Divine message to those that are willing to look and listen for it. He goes on to explain that this law is one of the special truths that all students must learn, and that it is really expressed in brothedhood Hermetic axiom, “As it is below, so it is above; as on the earth, so in the sky.
The two chapters on Alchemy, organic and occult, refer to the two schools of thought concerning this most ancient of the Hermetic Arts. Burgoyne gives a brief history of brotherhkod and where the word comes from. Again the Egyptian roots of the word are stressed in his writing. His definition of Alchemy organic makes it clearly Practical Alchemy.