Egregores: The Occult Entities That Watch Over Human Destiny - Mark Stavish 2018

The Hermetic Order of the Golden Dawn and Related Egregores

For nearly a century the methods of the Hermetic Order of the Golden Dawn or those derived from them have defined and dominated magical practices across much of the “magical world.” And although French occult author and ceremonial magician Eliphas Lévi may have given the French schools of Rosicrucianism and Martinism (and their related Templar and Gnostic churches) a more integrated relationship with the ideas of an egregore, their British cousins were quick to catch up. This notion of having “inner contacts” or being “a fully contacted school” became both a sales pitch as well as a means of distinguishing one school from another. At the same time, how to be certain if contacts existed or were legitimate became a matter of much debate. In the end, all a student could do was remember the biblical adage (paraphrased from Matthew 7:16), “By their fruits ye shall know them.”

For some, the notion of an egregore concerned itself less with being influenced by an angelic or demonic being, and more with being under the influence of once-human and now fully perfected beings or masters. These once-human masters, said to be Adepts of the occult arts and sciences, having now achieved the highest levels of spiritual illumination, guided humanity along the Path of Return.

These beings were often given a variety of names, such as Unknown Superiors, Invisible Masters, the Great White Brotherhood, or similar high-sounding titles. Even a cursory examination demonstrates that this hierarchy of beings was little more than an occult version of the saints of Christianity, the Righteous Men of Kabbalah, the Hidden Imams of Shi’ism, the Xian of Taoism, or the Bodhisattvas of Buddhism (and Tibetan Buddhism in particular). In fact, the Adepts of the Invisible Brotherhood—Rosicrucian or otherwise—that guide Western students are often described as being beyond sect or creed. They are viewed as masters of all traditions and systems.

In particular, they are often described as having characteristics more in common with the Adepts of Eastern systems—Taoism, Tibetan Vajrayana and Dzogchen, and Indian Nath, Aghori, and Avadhuta yogis in particular—than with the notions of holiness described in the Abrahamic religions. Principal among these characteristics is the ability to act on both the physical and psychic realms as an independent being. Unlike some esoteric schools that advocated a complete dissolution of the personality or sense of self, these Adepts realized the balance between individuality and enlightened awareness and existed as self-perfected autonomous beings.

There are exceptions to this idea. For example, where the perfected spiritual being exists but for reasons that are not always made clear they do not have the ability to act directly on the material world and instead require an intermediary of some kind. This of course means that these disembodied intelligences can be contacted directly but also that they may seek to either participate in or create an egregore for a more lasting mechanism of activity.

THE GOLDEN DAWN EGREGORE

The entire essence of an egregore can be summed up in a document known as a Flying Roll. Documents of this type were written by the nineteenth-century British occultist MacGregor Mathers and Wynn Westcott—cofounder of the Hermetic Order of the Golden Dawn—for use by Second Order members, those who had received the degree of Adeptus Minor (5=6) or above. The papers were circulated among members, and while now they are often easily available up to number 35, the one quoted below is more obscure and does not appear in the original set. However, it can be found in several of the books by Patrick Zalewski, a well-known and respected Adept in the tradition of the Hermetic Order of the Golden Dawn, and first appeared in his Secret Inner Order Rituals of the Golden Dawn.

According to the document, the “etheric link” is the entire basis of the existence of the order. A member’s relationship to the “link” takes place progressively over three stages, the first of which takes place in the Outer Order.

In the 0=0, the Neophyte is first introduced to the Link, which results in a type of power surge in the aura which expands the aura and heightens its density. It is seen by those present who are clairvoyant as a shimmering green or blue light (depending on the degree of contact). In the four subsequent Elemental Grades that follow, the Link established in the 0=0 is then opened up to receive an impetus of energy tailored to, and in empathy with, the corporeal elements. At this point the aura must be continuously charged through ritual practice and meditation exercise, so that the power-flow through the Link does not close or seal off, which it will do if left in the outer Element Grades for too long a period. (For example, spending a couple of years on each Element Grade).¹

According to the document, if a member leaves or is expelled from the order at this point in their studies the link will seal itself off, thereby severing the person from any psychic connection to the order. However, when a student enters the portal grade, their personal relationship with the link (i.e., egregore) of the order becomes more concrete and definitive.

From the Portal [Grade] onwards the Link undergoes a definite change. Being parasitic by nature, it forms a firm shell within the aura itself, which resembles the shape of the body. [emphasis added] It is translucent and emanates through the aura from subtle centers of the body. Once accepted into the body during the 5=6, it is impregnated into the individual for life, unless the Chiefs who emanate the Link choose to close it down. In the Order one can only reduce the Adept to the rank of Portal, but they have no power to alter or cut the Link. If one advances through the Second Order Grades, this Link is further strengthened by ritual.²

The culmination is in the degree of Adeptus Exemptus and means that the member at this point is not only a student but also an officer of a lodge and an integral part of the physical and spiritual health and well-being of the order. “In the final phase at the 7=4 Grade, a Ritual called ’Transmission of the Etheric Link’ is performed (and usually reserved for those of the Office of Chief or who will succeed to that Office), where the Link is given in its entirety to the Adept so that they are able to carry on.”³

The document’s description of how the egregore operates psychically is very precise, as is its discussion of how and why new egregores are formed.

The Link, in its varying stages, could be described as an astral tunnel of sorts, allowing access to certain regions of the astral plane where a contingency of astral entities govern their respective areas. The main theory is that if there are enough links to humankind, more energy is released to man to accomplish something of “the Great Work.” Hence, when one obtains initiation with an Order, these links are forged. Basically, this is a two-way communication. The astral entities need devotion to increase their own power in the astral (by having the devotee send back the impetus through devotion and worship), with the result being the energies of two different worlds are received and converted: a type of perpetual motion that increases as long as both parties are willing to conform. [emphasis added]

An Esoteric Order usually works from the essential basic theme, but concentrates in different areas of development. When a link is formed, one attunes to working in a particular area to which the astral entities have been designated (from their own plane) to develop.

Direct contact with these astral entities is done via the Link (astral tunnel), in which the Adept travels during skrying trips [astral or visionary journeys] to those planes he wishes to contact.

There are a number of instances where Adepts, once in the Second Order, find that through their astral abilities they are attracted by entities to work areas other than the Order. In cases like this, the Guardians [of the egregore] have consented to accept them so that they can progress to a certain level; then another Link is forged from that point to another set of entities or Esoteric Order. It must be remembered that even in the astral, there is a certain amount of give and take. In algebraic terminology, “A” must go through “B” to arrive at “C.” The Christian faith is a good example of this, as are the numerous off-shoots of our own Order. In a case like this, once the new Link at “C” is formed, the old one “B” is closed, and a direct link from “A” to “C” is utilized.⁴

The mention of the “astral tunnel” (or what now might be called a “wormhole effect”) is important, because it suggests a direct connection to a particular sphere or level of intelligence-energy-matter without the necessity of having to go through a variety of steps along the way—a sort of “hotline” to an astral entity, if you will. A similar idea is presented in at least one school of Taoism wherein the student undertakes a series of visualizations that will cause them to become aware of a sort of tunnel that will take them to an “astral” location. Here they will meet with a variety of typical characters—royalty or warriors, for instance—and from them receive specific information regarding their path. These tunnels are not to be skipped and are to be followed back in the same manner in which they were used to arrive at the particular heavenly realm.

An example of one of these branches of an egregore forming or taking root in the formation of a new order can be found in the Society of the Inner Light and its later offshoot, the Servants of the Light (SOL). The Society of the Inner Light was cofounded by British occultist, Christian Qabalist, ceremonial magician, and writer Dion Fortune (1890—1946).

WALTER ERNEST BUTLER: A SEMINAL OCCULTIST

Walter Ernest Butler (1898—1978) is among one of the most important, and often little-known, occultists of the twentieth century. His association with Dion Fortune, British esotericist and occult author Gareth Knight, and British occult author, psychic, and esoteric practitioner Dolores Ashcroft-Nowicki was critical in bridging the gap between the splintering Hermetic Order of the Golden Dawn and the adaptation of its rituals and teachings to the general occult public.

In an article titled “The Egregore of a School,” published in 1970 by the Servants of the Light, Butler provides what was for decades a common manner of presenting the idea of an egregore among British-based occultists. What is critical is that in the very first line of the article Butler states that he is about to “speak about something that is very important but which is usually forgotten by the majority of esoteric students.”⁵ This fact is vital to an understanding of how the term and idea of an egregore became increasingly common in English language occult literature during the second half of the twentieth century.

In the article Butler goes on to point out, as have previous authorities, that the fundamental nature of the egregore consists of collective emotions and that the thoughtform itself is amoral, taking its directions from those connected to it.

From the inner point of view, we may see it as a composite thought-form charged with emotional energy. This energy is evoked from all those who are linked with the thought-form and, if there are those in the group who know something of the psychic mechanism involved, it can be directed upon any chosen target. It is obvious that such energy can be used for good or evil purposes, the intention of those who manipulate the energy within the collective thought-form determining the way it is directed.

As a general rule, the thought-form is built around some person or group of persons, and as the numbers admitted increase, so the power and range of the Egregore increases, and a peculiar reciprocal action takes place. Each member of the group pours energy into the collective thought-form but, equally, into each member there also passes the influence of the group as a whole. This reverse action brings to light certain problems.

It is increasingly apparent to those outside the group that any member of it is being influenced to some degree by the pressure of the collective thinking of all linked with it, and unless care is taken, the power of independent thought may be reduced. For many people this is something they actually seek, they may feel inadequate in the everyday world and feel that by being linked in this way, they are protected from what they see as aggressive tendencies from other people. Or again, they may feel inadequate to deal with new ideas and situations and feel that the Group mind will do their thinking for them, and they will not be in danger of wrong thinking. [emphasis added]

Both these tendencies are unhealthy but they are also common, more particularly in occult and religious or semi-religious circles. Indeed, where the mental and psychic conditions justify such domination by the collective Group mind for a limited period, such dependence upon the Egregore may even be remedial. But any organization, which makes such dependence mandatory upon all its members, is treading a dangerous and slippery path and will, sooner or later, come to grief. [emphasis added]⁶

Butler then describes the nature of discipline in practical esotericism as the personal decision to follow a chosen teacher; in reality, a form of guru yoga: “The discipline is in fact the deliberate choice of the disciple to follow in the footsteps of one he or she admires. It is a link of admiration and love. Where the object of this love is wise and understanding, such a guru-chela relationship can be of the greatest value, as we have said. But, all too often, it becomes an unhealthy psychic and mental relationship, which like a diseased limb, can poison the rest of the body.”⁷

Dion Fortune used to say that the best way of judging the spiritual health of any organization was not to take its public teachings and statements as proof of its integrity but rather to look closely at the type of person its discipline turned out. . . . Here is the ancient touchstone we can always apply for it is eternally true: “By their fruits shall ye know them.”

To avoid the problems associated with the cult of personality, Butler formed the Servants of the Light along relatively unstructured lines. He explains that “our Egregore is contacted on the Inner Planes, and on the outer levels. Primarily it is linked with and draws its power and authority from the Western Tradition. It is a loosely knit Egregore, which gives it flexibility, and because of these loose connections to other Traditions it has much to give those who enter upon its course in the spirit of those who desire to know in order to serve.”⁸

In the next chapter we will examine how the concept of the egregore spread into the modern culture by way of the occult culture in France and through a discussion of, among other things, its connection to the tarot.