IN LIGHT of the influence of hermetics upon the modern Tarot and upon methods concerning its use, some clarification is in order here regarding the place of hermeticism in the tradition of the Tarot. Remarks made in this section speak directly to the position of the hermetic systems, such as that of the Golden Dawn, on the Tarot, as well as other related studies. Although the remarks are not deliberately directed at other specific hermetic groups (e.g., Aurum Solis, Order of Light, O.T.O., et al.), it should be understood that many subsequent hermetic followings are known to have taken their leadership in the realm of ideology either directly or indirectly from the Golden Dawn.
Of primary concern regarding the legacy of the Golden Dawn is the understanding that this system is known for its ‘borrowing’ or incorporating of trends from various other mystical systems, often out of context of the mystical traditions from which these systems originated. Maintaining the context of a particular mystical trend or custom is crucial to understanding the true significance of any mystical system or tradition. Correlation of mystical systems is but a natural result when traditions are compared across cultural boundaries, but extracting a particular ritual, trend, or custom, and trying to force it to fit into a different scheme or tradition effectively nullifies the mystical/cultural significance of the assimilated custom. The philosophy of hermeticism perpetuates the idea that all mystical systems worldwide should somehow be made to fit together to comprise a global mystical understanding; a noble aspiration, but unfortunately, it was initially effected in the modern day by a group of people with perhaps little or nothing in the way of credentials regarding their education in such matters, and now championed only by a comparative few. This type of disregard for the context of a particular mystical practice/ritual can be illustrated simply by juxtaposing two disparate systems of belief, such as the ancient Jewish temple cult and the ancient Aztec temple cult. The affiliated mystical systems may very well share some very superficial similarities, but immediately beneath these similarities, the two are markedly different. Even with the ability to cross the chronological, geographical, and linguistic barriers which exist naturally, there would be no value in an adoption of Aztec mystical temple practice by the Jewish temple cult; they are virtually irreconcilable systems which are based on vastly different convictions and beliefs. Here are some examples of borrowed or otherwise partially-assimilated traditions within the Golden Dawn (also may be present in other hermetic orders which subsequently borrowed from them):
The reader should bear in mind that each of these mystical traditions stands within its originating culture in its own right as a validated tradition; what hermeticism tries to do is to interrelate these traditions by way of their similarities, apparently however superficial or misperceived. The end result is an amalgam of culturally displaced — and by virtue of that displacement, also basically meaningless — practices which have no cultural or traditional historical value or grounding within the realm of hermeticism.
Of only slightly less concern, although still secondary, is the notion that hermetic orders such as the Golden Dawn seem to ignore or disregard multiple differing systems within a single tradition, presenting the risk that the assimilated information may be inaccurate, or at best, incomplete. This oversight might then precipitate incorrect or otherwise inaccurate correlations between any misappropriated system and others compared with it (or, as in the case of the Golden Dawn, keyed upon it). The late Aryeh Kaplan, in his commentary on the mystical text Sefer Yetzirah, happily volunteered that there are at least four (if not more) different ‘mainstream’ understandings regarding the mystical significances revealed in the text itself, each with a slightly different point of view regarding such fundamental constructs as the Etz haĦayim. However, the typical hermeticist (if indeed there is such a thing) is generally not presented this knowledge, and, if not driven to research the mystical system further on one’s own, can only embrace the one version of the information most readily available, perhaps without even having been aware of the existence of different trends within that particular system. More well-informed hermeticists, in fact, may elect to ignore or otherwise dismiss the significance of what may be regarded by them as ‘secondary’ understandings or interpretations of a particular mystical system, particularly if these so-called ‘secondary’ interpretations are not regarded as compatible with their preferred understanding of the mystical system in question.
Our final contention with the Golden Dawn and other hermetic orders lay in the character of its founding members. On more than singular occasion it has been made known that the founders of the Golden Dawn fabricated ‘historical’ documents when it suited them (specifically, a ‘Lost Charter’, as well as an encrypted foundational document), in order to substantiate their position in the mystical/spiritual community. This falsification bespeaks a lack of both integrity and sound ethics which followers of other spiritual traditions must find abhorrent. Anyone who would falsify a document in an effort to ‘legitimise’ a claim to a particular mystical system or tradition has already spiritually defeated his own cause. Essentially, where true evidence exists, test it with rhetoric; where it does not exist, there lies a matter for Faith, not fabrication.