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Stella Matutina
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Accessed: 12/1/19
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The Stella Matutina (Morning Star) was an initiatory magical order dedicated to the dissemination of the traditional teachings of the earlier Hermetic Order of the Golden Dawn. Originally, the outer order of the Stella Matutina was known as Mystic Rose or Order of the M.R. in the Outer.[1] When occult author Israel Regardie released documents of the Golden Dawn to the public it was the teachings of the Stella Matutina that he revealed, not those of the original order. The Stella Matutina was one of several daughter organisations into which the Hermetic Order of the Golden Dawn fragmented, including the Alpha et Omega led by John William Brodie-Innes and Macgregor Mathers, the Isis-Urania Temple led by A.E. Waite, and others.
Origins
After a revolt of London Adepts against the then-head of the Order (Samuel MacGregor Mathers) in early 1900, the Order segmented into two new groups. Those who remained loyal to Mathers took on the name Alpha et Omega, while the London group took on the name Hermetic Society of the Morgenrothe. The latter group retained such members as Robert Felkin (a British doctor), John William Brodie-Innes, A.E. Waite, William Alexander Ayton, W.B. Yeats and others.[2]
The Morgenrothe had a very short existence before it, too, schismed into two groups. Those who were most interested in Christian Mysticism (led by A.E. Waite) took over the remnants of Isis-Urania, and formed the Independent and Rectified Rite of the Golden Dawn, and later the Fellowship of the Rosy Cross. Those from the Morgerothe who were more interested in occultism (led by Dr. Felkin) formed the group "Stella Matutina"- naming their Mother Temple "Amoun."[2]
The outer order was changed by Dr. Felkin and other members of the Golden Dawn based in London.[1] Among others who helped form Stella Matutina was J.W. Brodie-Innes, though he soon made peace with Mathers and left for the Alpha et Omega.[2][
The first gesture of independence brought a committee of twelve to govern for a year. Further developments forced them to realise that this was far from satisfactory.[3] With pettiness and further dispute, they abandoned every reform and went back to the original scheme of appointing three chiefs to lead and govern them.[4]
While visiting New Zealand in 1912, Dr. Felkin issued a Warrant for the Smaragdum Thallasses Temple No. 49 (commonly referred to as Whare Ra (Maori for "House of the Sun")), which operated in the basement of his purpose built home at Havelock North, in the Hawke's Bay Region. Felkin's visit was closely associated with the New Zealand Province of the Societas Rosicruciana.[5] The stay was supposed to be permanent, but Mr. Meakin, who was to take over as chief of the Amoun Temple, died in the autumn of 1912.[5] Felkin returned to England, but moved to New Zealand permanently in 1916.
During the next few years, Felkin established Hermes Lodge in Bristol, the Secret College in London, and Merlin Lodge, also in London.
The Amoun Temple of the Stella Matutina in London closed its doors in 1919.[6] due to two members becoming schizophrenic, one of whom, a clergyman, was later to die in a mental institution.[6]
In 1933, Israel Regardie joined the Hermes Temple in Bristol,[7] and resigned from Amoun Temple in 1934, finding it, according to him, in a state of low morale and decay. Many of the original Golden Dawn's Knowledge Lectures had been "removed or heavily amended, largely because they were beyond the capacity of the chiefs."[8] These same chiefs claimed "extraordinarily exalted" grades, but Regardie found them lacking. As an example, he recounted that no one in the temple knew how to play Enochian chess, in fact the Order's chess set had never been used.[8] He constructed his own boards and he challenged his superiors in the Order to play: all refused with excuses.[8]
By 1939, Stella Matutina became largely dormant, although the Hermes Temple continued until 1970. Whare Ra in New Zealand continued until 1978.[2][9]
Asserting independence
From the very beginning, Felkin believed that the Order must in fact gain contact with the Secret Chiefs by the use of astral work and communications which were received through either trance or automatic writing,[10] as well as his wish that there should be unity among the Rosicrucians. Great importance was given to these messages, which were coming in considerable numbers, some of which gave approval to make changes to the rituals.[10] Felkin constructed new rituals for the Stella Matutina, which included Adeptus Major, Adeptus Exemptus, and Magister Templi, all of which bear resemblance to the original Fourth, Fifth and Sixth Degree rituals of Ordo Templi Orientis before they were rewritten by Aleister Crowley.[5]
At this point, according to Francis King, the chiefs of the Amoun Temple were addicted to mediumship and astral travel. Their interpretation of the Golden Dawn techniques of astral projection and travel appears to have been derived from Florence Farr's Sphere group.[6]
There were two main astral entities contacted. The first group were Rosicrucian, in which at times the medium believed to be controlled by Christian Rosenkreuz himself. The second were called Arabs, said to be the teachers of the Rosicrucians.[6] The orders given by these "Arabs" had a substantial effect on the policies. For example, instructions received on January 9, 1915 was put into effect by the foundation of the Anglican spiritual healers organisation called the Guild of St. Raphael, as Francis King notes, "were almost without exception, members of the Stella Matutina".[11] Recent documentary evidence, however, suggests King may have been mistaken and the Guild was not linked to Felkin (Chrism, 2006, p2)
Felkin was not satisfied with astral meetings as he wished for physical contact with the Secret Chiefs. From 1901 onwards, he traveled extensively in hoping to meet authentic Rosicrucians.[12] In 1906, he believed he had found what he was looking for: a professor, his adopted daughter, and another gentleman, all who he believed were in fact Rosicrucians. The professors' adopted daughter had claimed to be the niece of Anna Sprengel (the Secret Chief who authorised the founding of the original Golden Dawn), and also claimed that her aunt was a member of the same organization as herself.[13]
The purported Rosicrucian group which Felkin had made contact with was led by Rudolf Steiner, founder of the Anthroposophical Society, and at that time, still head of the German section of the Theosophical Society. King explains that it didn't appear as though this group was Theosophical, nor did it appear to be any later form of Anthroposophy. He speculates that, since Steiner was at that time also the Austrian Chief of Ordo Templi Orientis, his first Rosicrucian grade bore resemblance to the original first Degree of O.T.O.[13]
Known members
• Robert Felkin - Frater Finem Respice: Imperator
• Harriet Felkin - Soror Quaestor Lucis
• Ethlewyn Felkin (daughter of Robert and Harriet Felkin)
• Mr. Meakin - Frater Ex Orient Lux
• Israel Regardie - Frater Ad Maiorem Adonai Gloriam
• Baron Walleen
• James Walter Chapman-Taylor
• W. B. Yeats - Irish poet and winner of the Nobel Prize for Literature
• Dion Fortune - Deo, non fortuna - writer and founder of the Society of the Inner Light
• Frank Metterton - Entertainer'
See also
• The Hermetic Order of the Golden Dawn, Inc.
• The Ordo Stella Matutina
• Universal Order of the Morning Star
References
1. King, 1989, page 96
2. "Golden Dawn Time Line". Llewellyn Encyclopedia.
3. Regardie, 1989, page 18
4. Regardie, 1989, page 19
5. King, 1989, page 106
6. King, 1989, page 127
7. Regardie, 1989, page 208
8. King, 1989, page 154
9. Gilbert, 1986,
10. King, 1989, page 97
11. King, 1989, page 129
12. King, 1989, page 98
13. King, 1989, page 99
Sources
• Gilbert, R. A. Golden Dawn Companion. Aquarian Press, 1986. ISBN 0-85030-436-9
• King, Francis (1989). Modern Ritual Magic: The Rise of Western Occultism. Avery Publishing Group. ISBN 1-85327-032-6
• Regardie, Israel (1993). What you should know about the Golden Dawn (6th edition). New Falcon Publications. ISBN 1-56184-064-5
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Accessed: 12/1/19
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8 August 1901.
There are not only 21 letters; 28 is the proper number. [Note: the normal number in the Enochian Alphabet.] I am standing in the midst of green and see two symbols which represent the whole alphabet. These two in addition make 30. The guide shows a huge world of green transparent–like marble with veins running through it. I stand upon it. Guide takes Wand and the pavement seems to glow with innumerable stars which group themselves in the form of letters of the Cypher. They form in 4 groups representing 4 Elements and then 2 which make the 30 represented. The 2 Elements are unknown to us at present. The other elements are Air [x], Fire [x], Water [x], and not exactly Earth [x]. The Earth here is a mingling of Air with Fire. Water [is] to have no representation here. I see represented a medium which encloses everything. It is Ether, but it seems more. I stand and the letters group themselves from a circle midway between Earth and Heaven, and I am told to count 4 from the order of the letters shown.
This is the order and form shown:
The missing ones refer to the Astral Ether. The Trinity controls the angle. Each corner of 3 letters represents an Archangel or ruler of a 4th part of the Heaven. The lost letters partly belong to the dominion of Lucifer and cannot all be given – not in this dispensation – nor to a human being. His Kingdom is waiting for his restoration
(Interval.)
Lucifer, Son of the Morning [Stella Matutina]; his was the region of the Higher Ether.
-- The Enochian Experiments of the Golden Dawn, Enochian Alphabet Clairvoyantly Examined (Golden Dawn Studies No. 7
The Stella Matutina (Morning Star) was an initiatory magical order dedicated to the dissemination of the traditional teachings of the earlier Hermetic Order of the Golden Dawn. Originally, the outer order of the Stella Matutina was known as Mystic Rose or Order of the M.R. in the Outer.[1] When occult author Israel Regardie released documents of the Golden Dawn to the public it was the teachings of the Stella Matutina that he revealed, not those of the original order. The Stella Matutina was one of several daughter organisations into which the Hermetic Order of the Golden Dawn fragmented, including the Alpha et Omega led by John William Brodie-Innes and Macgregor Mathers, the Isis-Urania Temple led by A.E. Waite, and others.
Origins
After a revolt of London Adepts against the then-head of the Order (Samuel MacGregor Mathers) in early 1900, the Order segmented into two new groups. Those who remained loyal to Mathers took on the name Alpha et Omega, while the London group took on the name Hermetic Society of the Morgenrothe. The latter group retained such members as Robert Felkin (a British doctor), John William Brodie-Innes, A.E. Waite, William Alexander Ayton, W.B. Yeats and others.[2]
The Morgenrothe had a very short existence before it, too, schismed into two groups. Those who were most interested in Christian Mysticism (led by A.E. Waite) took over the remnants of Isis-Urania, and formed the Independent and Rectified Rite of the Golden Dawn, and later the Fellowship of the Rosy Cross. Those from the Morgerothe who were more interested in occultism (led by Dr. Felkin) formed the group "Stella Matutina"- naming their Mother Temple "Amoun."[2]
The outer order was changed by Dr. Felkin and other members of the Golden Dawn based in London.[1] Among others who helped form Stella Matutina was J.W. Brodie-Innes, though he soon made peace with Mathers and left for the Alpha et Omega.[2][
The first gesture of independence brought a committee of twelve to govern for a year. Further developments forced them to realise that this was far from satisfactory.[3] With pettiness and further dispute, they abandoned every reform and went back to the original scheme of appointing three chiefs to lead and govern them.[4]
While visiting New Zealand in 1912, Dr. Felkin issued a Warrant for the Smaragdum Thallasses Temple No. 49 (commonly referred to as Whare Ra (Maori for "House of the Sun")), which operated in the basement of his purpose built home at Havelock North, in the Hawke's Bay Region. Felkin's visit was closely associated with the New Zealand Province of the Societas Rosicruciana.[5] The stay was supposed to be permanent, but Mr. Meakin, who was to take over as chief of the Amoun Temple, died in the autumn of 1912.[5] Felkin returned to England, but moved to New Zealand permanently in 1916.
During the next few years, Felkin established Hermes Lodge in Bristol, the Secret College in London, and Merlin Lodge, also in London.
The Amoun Temple of the Stella Matutina in London closed its doors in 1919.[6] due to two members becoming schizophrenic, one of whom, a clergyman, was later to die in a mental institution.[6]
In 1933, Israel Regardie joined the Hermes Temple in Bristol,[7] and resigned from Amoun Temple in 1934, finding it, according to him, in a state of low morale and decay. Many of the original Golden Dawn's Knowledge Lectures had been "removed or heavily amended, largely because they were beyond the capacity of the chiefs."[8] These same chiefs claimed "extraordinarily exalted" grades, but Regardie found them lacking. As an example, he recounted that no one in the temple knew how to play Enochian chess, in fact the Order's chess set had never been used.[8] He constructed his own boards and he challenged his superiors in the Order to play: all refused with excuses.[8]
By 1939, Stella Matutina became largely dormant, although the Hermes Temple continued until 1970. Whare Ra in New Zealand continued until 1978.[2][9]
Asserting independence
From the very beginning, Felkin believed that the Order must in fact gain contact with the Secret Chiefs by the use of astral work and communications which were received through either trance or automatic writing,[10] as well as his wish that there should be unity among the Rosicrucians. Great importance was given to these messages, which were coming in considerable numbers, some of which gave approval to make changes to the rituals.[10] Felkin constructed new rituals for the Stella Matutina, which included Adeptus Major, Adeptus Exemptus, and Magister Templi, all of which bear resemblance to the original Fourth, Fifth and Sixth Degree rituals of Ordo Templi Orientis before they were rewritten by Aleister Crowley.[5]
At this point, according to Francis King, the chiefs of the Amoun Temple were addicted to mediumship and astral travel. Their interpretation of the Golden Dawn techniques of astral projection and travel appears to have been derived from Florence Farr's Sphere group.[6]
There were two main astral entities contacted. The first group were Rosicrucian, in which at times the medium believed to be controlled by Christian Rosenkreuz himself. The second were called Arabs, said to be the teachers of the Rosicrucians.[6] The orders given by these "Arabs" had a substantial effect on the policies. For example, instructions received on January 9, 1915 was put into effect by the foundation of the Anglican spiritual healers organisation called the Guild of St. Raphael, as Francis King notes, "were almost without exception, members of the Stella Matutina".[11] Recent documentary evidence, however, suggests King may have been mistaken and the Guild was not linked to Felkin (Chrism, 2006, p2)
Some Internet sources place the founding of the Guild by some of the members of the Stella Matutina, including Robert Felkin. There is little documentary evidence available to support this assertion outside of the book by Francis X. King, (1989), and he asserts that the Guild rapidly became completely separate from any of the practices of Stella Matutina. The available evidence suggests it never was connected.
Recent minutes (published in Chrism, 2006) show that the driving personalities behind the foundation of the Guild in 1915 were a Miss Caroline Biggs, recorded as Secretary of the newly formed Guild, with the Reverend Canon R. P. Roseveare of St Paul's Deptford, recorded as its first Warden.
-- Guild of St Raphael, by Wikipedia
Changing The Subject (Digression, Red Herring, Misdirection, False Emphasis):
this is sometimes used to avoid having to defend a claim, or to avoid making good on a promise. In general, there is something you are not supposed to notice.
For example, I got a bill which had a big announcement about how some tax had gone up by 5%, and the costs would have to be passed on to me. But a quick calculation showed that the increased tax was only costing me a dime, while a different part of the the bill had silently gone up by $10.
This is connected to various diversionary tactics, which may be obstructive, obtuse, or needling. For example, if you quibble about the meaning of some word a person used, they may be quite happy about being corrected, since that means they've derailed you, or changed the subject. They may pick nits in your wording, perhaps asking you to define "is". They may deliberately misunderstand you: "You said this happened five years before Hitler came to power. Why are you so fascinated with Hitler? Are you anti-Semitic?"
-- A List Of Fallacious Arguments, by Don Lindsay
25 July 1901.
The Temple seems Astral, i.e. Transparent and the building is self luminous. The walls of the chamber form the circle and the points of the Pentagram touch them. I face the [E]ast, (i.e., the Eastern point, the water angle). On [the] Eastern Point of [the] Pentagram I see a downward pointing triangle with [a] dot in the centre (apex of triangle down). The triangle expands into a luminous Angelic figure with the sign of the triangle upon its forehead (The part of the walls appears to have dissolves or become transparent as the vision proceeded.) Two sides of the triangle seem to be produced to the two corners of Heaven in two luminous rays which seem to embrace a fourth part of the Universe including the Astral and regions above it. The Rays become wider as they ascend. Influences like waves of light, which form Angels, descend to the point and then ascend from the apex up [as] waves of light. The Angle which stands on the point is the personification of the Influences and Lord of that Quarter of the Universe. The Influences descend from the point in the Heavens as wings and the undulating waves ascend – the latter are in 3 bands coloured Rose, White and Golden. The waves seem subdivided to 7 by bands of colours which intermingle. Starting from the foot of the Angel (where [the] apex now is) and forming itself inside the large triangle is a circle. I hear the words, “Raphael, Giver of Light.” Symbols of the nature of Libra [x] are round the triangle. One seems like a horse shoe thus. [x] [Mals] a horseshoe also with a bar across the horse. The symbols are in light in [the] centre of [the] circle just above the heads of the Angels....
Raphael seems to rule the right hand [or] N]orth]-E[ast] angle, Michael left [or] Western angle, Gabriel lower East angle, and Auriel at bottom lower angle to it. Each is an embodied essence of a manifestation of the Deity.
-- The Enochian Experiments of the Golden Dawn, Enochian Alphabet Clairvoyantly Examined (Golden Dawn Studies No. 7, part of Florence Farr, by Wikipedia
In 1910 the Community of the Resurrection at Mirfield sent a mission of help to New Zealand, preaching and conducting retreats. One of the visiting priests was a Father Fitzgerald, whom Miss McLean had met in Britain, and she arranged for him to meet members of the Havelock prayer group. He agreed to be the director of their spiritual work from Britain. After a period of instruction, focussing on an esoteric approach to Christianity, Father Fitzgerald told the group that they had reached a level where personal instruction would be necessary, and he recommended a Dr. Robert Felkin for the task, who was the head of the Stella Matutina. Within a week the group had cabled £300 passage, supplied by Maurice Chambers and his father, Mason, and his uncle John, for Felkin and his family to visit New Zealand for three months. During this visit in 1912 Dr Felkin established the Smaragdum Thalasses Temple of the Stella Matutina, and later emigrated permanently to NZ in 1916, when he took up the day-to-day running of the Temple until his death in 1926.
-- Havelock Work, by Wikipedia
Sacramentalists held a high view of the place of the sacraments in the ministry of healing. Their theology made them sensitive to the interpenetration of the spiritual and the material worlds, whereby spiritual reality finds expression in a tangible or visual form. The Incarnation is the most comprehensive expression of such interpenetration.84 The incarnational principle has its counterpart in the sacraments of the Eucharist (wine and bread) and Baptism (water) and Unction (oil), the benefits of which become available when approached in the right manner, and engaged in sincere intention. When such conditions are met, then the due performance of the act is deemed normally to convey divine grace. Such a view offers a framework for the continuation of divine activity in healing with the conveyance of divine succor through anointing with oil and the laying on of hands.85 Evelyn Frost in her classic study of Christian healing from this sacramental/liturgical angle, expressed it with precision: “The sacraments are the means by which the nature of the old order becomes interpenetrated and hence transformed by [the new order]… The church, then, in Holy Unction, has been entrusted with a sacrament which exists primarily for the sick in body and mind.”86 At the Anglican Conference on “Spiritual Healing,” Father J.G. FitzGerald, Community of the Resurrection, Mirfield, Yorkshire, expressed the view that healing is “the extension of the Incarnate Life in the Church.”87 With this understanding the body of Christ, the incarnational dimension of the Christian message, with its acute sense of divine “presence,” played a central role in the High Church understanding of spiritual healing.
The Guild of St. Raphael was formed in 1915, when the High Church members of Anson’s Guild of Health withdrew after it sought to expand beyond its Anglican roots. Another sticking point was the Guild of Health’s commitment to the alignment of religion with medicine and psychology, while less emphasis given to sacramental grace. The Guild of St. Raphael accentuated healing as mediated through the priesthood and the sacraments, without undue regard of the claims of modern psychology and, unlike the Emmanuel movement, did not limit itself to functional disorders. Its declared object was to forward a healing ministry both “by sacramental means and by intercessory prayer, until the Church, as a whole, accepts Divine Healing as part of its normal work.” The Guild started under the patronage of the two Archbishops and thirty English diocesan bishops as well as twenty-five overseas bishops. It adopted three measures: To prepare the sick for all ministries of healing by teaching the need for repentance and faith; to make use of the sacrament of Holy Unction and the rite of Laying on of Hands for healing; to bring to the aid of the Ministry of Healing the power of intercession, individual and corporate, and the other spiritual forces of Meditation and Silence.88 The administration of Holy Unction was confined to the priesthood, and then only after careful preparation of the patient that included teaching on the nature of repentance and faith. The Laying on of Hands, not being a sacrament, could be administered by lay members of the Guild under the direction of a priest or member of the Guild, and with the approval of the bishop of the diocese.
That the issue of unction was a pressing one for some readers of Confidence is hinted at in an article published in 1922. A letter writer wanted to know, with reference to Jas 5:14, what “form of procedure” Boddy used when anointing with oil.89 Boddy acknowledged that “it is admittedly a help with some to have their anointing in Church,” thinking perhaps of those from a High Church background. He made reference to a booklet that enclosed an order of service for healing that he considered some might find helpful. The booklet was written by Herbert Pakenham Walsh (1871-1951_, the first Bishop of Assam, India, to whom reference was made above. It is of some relevance that Walsh was the son of Bishop Willian Pakenham Walsh. The Bishop’s second wife was Annie Frances Hackett, the daughter of the vicar of St. James’s, Bray, Co. Dublin. The second Mrs. Walsh was the sister of Thomas Edmund Hackett (1850-1939), who followed his father as incumbent of St. James. Thomas Hackett retired in 1903 but his spiritual journey was not complete. After a Keswick-type experience c. 1906, he attended the first Pentecostal Sunderland Conference in 1907. It is likely that he received his Spirit-baptism in the classical Pentecostal understanding. It is eminently probable that with the friendship of Boddy and Hackett, the latter would have drawn attention to his nephew’s booklet. It carried the title Divine Healing (1921), and ended with the sixteen-page text of “A Service of Anointing.” Whether Boddy used Walsh’s liturgy is not clear, though possibly not, because he confessed that he felt it “rather long.” Despite that, he was prepared to recommend it to the writer of the letter.
Boddy made it clear that for individuals seeking healing it was preferable, if the sufferer was physically able, to meet in the Vicarage and not in the church. Ceremonial propriety was deliberately downplayed to keep faith with his evangelical churchmanship: “No robes[,]…[t]he sick one kneeling perhaps at the dining room table.” A tiny bottle of olive oil was ready, though he felt the need to explain that “only half a dozen drops or so were used,” as if to underscore evangelical minimalism. The ministration of the sick person began with family and friends kneeling, and the elder standing and seeking God “for the promised Presence.” The Jas 5:13=16 passage was then read, followed by the supplicant making confession of sins (v. 16). On one occasion a sufferer’s “trouble instantly disappeared” after his/her confession was made. In Boddy’s account, the elder thenrebukes the sickness, and all the evil powers behind the disease, (Luke 4:39), next placing the sufferer under the Precious Blood for cleansing…. Also [for] protection from all evil powers and for victory (Rev. 12:11). Thus the sick one is prepared to receive the Blessed Quickening Spirit, the Lord, and Giver of Life and Health, the Holy Ghost Himself. [Then], pouring a few drops of olive oil into his left palm, the Elder prays that God will graciously sanctify the oil, and that He will use it as a channel of spiritual blessing to the sufferer for Christ’s sake …. Then with a finger of his right hand dipped into the oil, he touches the forehead in the ‘Name of the Lord,’ and then in the full name of the Trinity, placing his left hand with the oil in it on the head of the sufferer, with such oil as remains. As in Mk. 16:18, he lays on both his hands, and asks that the hands of Christ – the Pierced Hands – may also rest on the sick one to impart His Life …. Then he asks the person to thank God and praise, and praise.90
The act concludes with the Aaronic Blessing, with the patient still kneeling the elder again placed his hands upon the head of the believer.
The whole procedure clearly was liturgically structured, sensitive to scriptural guidance and vindication, strongly affirming of the merits of the shed blood and the power of the Spirit, with an allusion to the sacramental efficacy of unction, expressed in the prayer that “God will graciously sanctify the oil, and He will use it as a channel of spiritual blessing.” The article was written in 1922, but he let it be known that the procedure outlined above had been followed since 1892. The more Pentecostal elements in the ceremony come out in the call for the patient “to thank God and praise and praise,” an act assuredly prolonged and volumetrically vibrant. Such was the sense of blessing on these occasions that he could report that “some at this service have received a Baptism of the Holy Ghost, when they came for healing.”
Two episodes in Boddy’s life are recorded in Confidence, where contact was made with healers with Anglo-Catholic sympathies, viz., John Maillard and Dorothy Kerin.
-- Divine Healing: The Years of Expansion, 1906–1930: Theological Variation in the Transatlantic World, by James Robinson
Felkin was not satisfied with astral meetings as he wished for physical contact with the Secret Chiefs. From 1901 onwards, he traveled extensively in hoping to meet authentic Rosicrucians.[12] In 1906, he believed he had found what he was looking for: a professor, his adopted daughter, and another gentleman, all who he believed were in fact Rosicrucians. The professors' adopted daughter had claimed to be the niece of Anna Sprengel (the Secret Chief who authorised the founding of the original Golden Dawn), and also claimed that her aunt was a member of the same organization as herself.[13]
The purported Rosicrucian group which Felkin had made contact with was led by Rudolf Steiner, founder of the Anthroposophical Society, and at that time, still head of the German section of the Theosophical Society. King explains that it didn't appear as though this group was Theosophical, nor did it appear to be any later form of Anthroposophy. He speculates that, since Steiner was at that time also the Austrian Chief of Ordo Templi Orientis, his first Rosicrucian grade bore resemblance to the original first Degree of O.T.O.[13]
Known members
• Robert Felkin - Frater Finem Respice: Imperator
• Harriet Felkin - Soror Quaestor Lucis
• Ethlewyn Felkin (daughter of Robert and Harriet Felkin)
• Mr. Meakin - Frater Ex Orient Lux
• Israel Regardie - Frater Ad Maiorem Adonai Gloriam
• Baron Walleen
• James Walter Chapman-Taylor
• W. B. Yeats - Irish poet and winner of the Nobel Prize for Literature
• Dion Fortune - Deo, non fortuna - writer and founder of the Society of the Inner Light
• Frank Metterton - Entertainer'
See also
• The Hermetic Order of the Golden Dawn, Inc.
• The Ordo Stella Matutina
• Universal Order of the Morning Star
References
1. King, 1989, page 96
2. "Golden Dawn Time Line". Llewellyn Encyclopedia.
3. Regardie, 1989, page 18
4. Regardie, 1989, page 19
5. King, 1989, page 106
6. King, 1989, page 127
7. Regardie, 1989, page 208
8. King, 1989, page 154
9. Gilbert, 1986,
10. King, 1989, page 97
11. King, 1989, page 129
12. King, 1989, page 98
13. King, 1989, page 99
Sources
• Gilbert, R. A. Golden Dawn Companion. Aquarian Press, 1986. ISBN 0-85030-436-9
• King, Francis (1989). Modern Ritual Magic: The Rise of Western Occultism. Avery Publishing Group. ISBN 1-85327-032-6
• Regardie, Israel (1993). What you should know about the Golden Dawn (6th edition). New Falcon Publications. ISBN 1-56184-064-5