Swagman's Rite

Swagman’s Rite

Swagman’s Rite (1st edition, 2012)

by Levin A. Diatschenko with help from Lindsay Parkhill, Collin Hallenstein and Murray Maynard.

©2012, Levin A. Diatschenko All rights reserved. This may be copied and distributed only under the following terms: 1. It is given free, without sale. 2. It is done in its totality. 3. The author and source are given credit.

The title of the ‘Squatters’ by Lindsay Parkhill. Other influences in this document are stated in the Introduction.

Published in Australia, 2012.

2

“I was born free, and that I might live in freedom I chose the solitude of the fields; in the trees of the mountains I find society, the clear waters of the brooks are my mirrors, and to the trees and waters I make known my thoughts and charms. I am a fire afar off, a sword laid aside.”

Marcela, from ‘Don Quixote’ by Cervantes.

3

Contents 1. Introduction..................................................................5.

2. Note On the Word ‘Man’.............................................6.

3. The Safeguards.............................................................7.

4. The Camp....................................................................8.

5. The Lectures (Isolated)................................................9.

6. Officers.......................................................................15.

7. Ceremony of Making Camp......................................17.

8. Ceremony of Packing Up Camp................................24.

9. The Signs...................................................................27.

10. Business...................................................................30.

11. Initiation...................................................................31.

12. Purification and Consecration of the Camp.............46.

4

Introduction The structure of these rituals and ceremonies are based on those of Freemasonry, the Knights of Labor, and of the Hermetic Order of The Golden Dawn (and its branches). Besides the romantic legend of Australian swagmen, its content includes influences from Christian and Hindu scripture, Eliphas Levi, Theosophical and Arcane School concepts, as well as Quaker procedure.

Its signs resemble more closely those of the Golden Dawn, and serve similar functions. Like the Golden Dawn, this is intended to be a magical order and the signs include visualisation as well as physical actions. However, it is proposed to be much more informal than both Masonry and The Golden Dawn.

This is a first edition, presented with the intention of further evolution in terms of utility and creativity. Practice of the ritual will reveal any needed alterations.

Levin A. Diatschenko, March, 2012.

5

A Note On The Word ‘Man’ The Australian swagman was predominantly male, historically speaking. But here we treat him mythologically, so that the swagman becomes symbolic. In keeping with the legend, however, I’ve chosen to retain the more poetic term swagman instead of ‘swagperson’.

The word ‘man’ comes from the Sanskrit root, meaning ‘thinking being.’ Manas in Hinduism loosely means intelligence and refers to the mental plane of existence, or ‘mental matter.’ This plane is the creative plane (where ideas and plans are born) and hence the Latin manus, meaning hand, and the English manifest.

Manus is also the mythological progenitor of humanity, and the Norse equivalent is Mannus, the father of ‘three sons.1’ The personification of the moon is Mani; in occultism the moon symbolises the mind, as it either eclipses the sun (the soul) or reflects it.

My point is that while the word man does have a sexual context, it is not exclusively sexual. Man, the thinking being, is both male and female. If male groups have misused the word or given it a sexist connotation, then scrapping its use (e.g. Mankind) altogether would be a victory for the ignorant. Let us remain thinkers.

1

Humans, in occultism, are taught to consist of three basic layers: physical, emotional, and mental; hence three sons.

6

The Safeguards 1. Members need to believe in a Divine Being for reasons obvious within the ritual. Beyond this, all religious persuasions need to be accepted.

2. Joining should not be made easy, yet the opportunity should be available to all. (‘The door is closed yet in plain view so that all may knock.’) 3. Prospective members need to be free and joining of their own accord. Whereas the rite can and should be lent out in the name of transparency, there should be no attempt at persuasion.1 4. Prospective members need to be of good report.

5. Swaggie Camps should obey the laws of the land.

6. A Camp should never become a partisan of any political party or group. Diversity should be encouraged2.

7. Camps should strive to communicate and exchange with each other.

8. The Stations should rotate each year. This would be done in order of hierarchy, except where a Swaggie chooses not to continue. In this case the position should be filled by consensus.

1 Ideal candidates will seek it out; Camps can never benefit from people who are merely curious, take initiation, and then quit. The free distribution of the book shall appease the merely curious.

2 A Camp contains both Hierarchy and Equality simultaneously. This should be remembered by all members.

7

The Camp

E.S.: Eastern Station R.: Rover.

P.: Poet.

S.S.: Southern Station.

P.E.: Peeled Eye. W.S.: Western Station.

I.E.: Inner Eye. O.E.: Outer Eye.

8

Lectures (isolated1) The Swaggie.

The noble swagman is the Eternal Traveller. He is a symbol of humanity, roving along the road of evolution, camping in the metaphorical wilderness. Now and then he comes upon a station or farm, as humanity has upon a civilization or kingdom. In these times he has participated in its work and partaken of its benefits – even its sins.

But he has continued on. The swaggie, being unattached to any particular station, was a spreader of news, poetry, and song.

The Swag.

The Swaggie is also the human soul. When he is moving, he carries his swag rolled up on his back. Inside it he carries all his worldly possessions, and therefore the swag symbolises the worldly self, or personality, which contains all worldly memories, cares and opinions.

Hence the tendency to give it a name, ‘Matilda,’ and hence his journey referred to as ‘waltzing Matilda.’

When his swag is unrolled and in use as bedding, the swagman is stationary and asleep inside it. Our time on earth represents this sleep-of-the-soul in an inverted fashion. When we, as personalities, move about our routines; the soul is asleep inside. Upon stilling ourselves for meditation and contemplation, the soul awakens.

Rolled up, the swag holds the shape of a spiral, which 1

As opposed to within the ritual.

9

is the symbol of evolution. It has three layers of bedding, alluding to the three major parts of the human personality. These are the motor part or physical body, the feeling part or emotions, and the thinking part or mind. The soul or consciousness sleeps in these like the swaggie does in the three layers of bedding in the swag.

The Camp.

When the swagman makes camp, he finds an appropriate clearing, one that gives sufficient privacy for safety and peace of mind, shelter from the wind, and space enough that his fire does not catch on to the surrounding scrub. This shows foresight, intelligence and responsibility. The camp is for rest and rejuvenation.

Supplies.

The swagman nourishes himself before each day’s journey begins again. His food is as follows: damper, billy-tea and a book of poetry or philosophy. The damper represents the nourishment of the body, and is similarly solid; the tea represents nourishment of the emotional part (because of its calming effect), and emotions are like liquid – flowing and coming in waves; the book of poetry or philosophy symbolises the nourishment of the intellect. Sometimes, a swagman will smoke a pipe while he reads, alluding to the gaseous nature of thought.

These are equivalents of the solid, liquid and gaseous states of matter. The food itself includes these three divi-

10

sions. The damper: the flour is its physical part, the water as its emotional part, and fire as the reconciler. The tea: the cup as the physical part, the part which holds the others; the leaves or flavour as the contents of mind; and the water as the emotional part, heated with aspiration and soaking up the contents of the mind. This is raised up and consumed by the living part, alluding to the soul. Books of poetry are physical things that yet contain emotions and abstract ideas.

The Campfire.

Fire brings heat and light, which warms the swaggie and illuminates his situation. This light enables him to read his book. The heat enables him to cook his damper and boil his billy. The heat also protects him from the cold, and from the dangers of his surroundings. At the same time it attracts attention, thereby serving as a beacon to those lost in the wilderness.

Fire causes purification and transformation, as with boiling water and cooking meat.

Again the triad appears: the campfire symbolises life or spirit; the Swaggie, the consciousness or soul; and the surrounding bush is mind or personality in general. In order to generate a campfire, the Swaggie first needs to gather together scattered sticks and twigs from the surrounding environment. Similarly, to manifest the spiritual fire, the soul gathers his scattered mental material

11

together into a point of concentration. The fire is central to a campsite; in the long term when houses and cities are built, fire remains central to the life of citizens – whether in fireplaces in living rooms, or as electrical power.

As with the surrounding bush to a swaggie, so too is its metaphor, the mind, dangerous to a person. He can easily get lost inside it. In the dark the many beasts that live in it come out and can harm him. Yet as long as he has the means to make fire when the sun sets, the Swaggie prefers to be in the bush – that is, a lofty intellectual place not usual to the populous. The means to make fire is meditation, which is done in the campsite.

On first look, the Swaggie creates the fire. Yet it is actually the fire which brings the Swaggie. In the day the sun of solar fire enables all life on earth. In the night the swaggie does not venture into the bush unless the intended campfire exists first in his foresight, causing him to acquire the needed flint or matches. It is said that each man’s Christ or Buddha nature exists inside him in a similar way – potentially if not actually.

It should be noted, then, that the swaggie in his campsite is surrounded by all the five alchemical elements.

(On a practical note, the campfire can be a lamp (electric or otherwise). If so, the covering or shade can be artistically rendered to appear as flames. The important point is that the fire light quickly, preferably instantly for more dramatic effect in the ceremony.)

12

The Hat, Coat, and Tattered Boots.

The noble and holy Swaggie wears a hat, a coat, and tattered boots. His hat shields the swaggie from the sun and rain, like the serpent with hooded cobra-head who rose up from the ground and protected the Buddha while he meditated. The hat contains and protects the head.

This represents meditation which contains and restricts thought, protecting the mind. Some Swaggies had corks hanging from their brims to keep flies away. Flies are like so many petty concerns that irritate the worldly man, and prevent him from concentrating and from seeing anything farther than his immediate situation. As the halo identified the pure nature of a saint or mahatma, so does the brimmed hat indicate the swagman on the path.

The long coat surrounds the swagman much like an aura does a person. Therefore he endeavours to keep it clean and adorn it with noble symbols, such as the insignia of the Noble and Holy Order of Swaggies.

His boots are tattered from long days of walking and hard work, the indication of aspiration and spiritual progress along the Path of life.

The Staff.

Like the traditional wanderer, the swagman also has his staff. Since the wanderer represents humanity on the evolutionary journey, the staff represents the extensions of man. Labour is accomplished with the hands, and a

13

man’s will is indicated by what he holds in his hands.

The symbol of all these possible tools or possible purposes – the archetypal symbol of Man’s will – is the rod or staff. The rod-shape is the prototypical concept of a tool. It is a straight line, born from a point, simple and unspecified so as to include the concept of will itself. In mythology this is symbolised by the magic wand, and the prophet’s or wizard’s staff.

14

Officers Squatter in the East (Eastern Station).

S.I.T.E. oversees and directs all proceedings. In regards to business, S.I.T.E. acts like chairperson. He only performs the 2nd or squinting sign in the proving moment of making Camp, and towards the fire. Towards other officers, S.I.T.E. uses the sign of respect. This is symbolic of the highest position being the source of light, and therefore the brightest. Hence not needing to squint.

When the other Swagmen reach to him, they are both offering service, and taking the power needed from him to fulfil their tasks.

Squatter in the West (Western Station).

W.S., the second highest position, directs the packing up of the Camp. He strikes the ground with his staff in response to the S.I.T.E. Squatter in the South (Southern Station).

Third highest position, acts as intermediary between S.I.T.E. and Peeled Eye. Rover.

Rover is one of the moving offices. R. escorts all supplies, Swagmen and Candidates around the Camp. In the microcosm of the Camp, he represents the Swaggie.

15

Peeled Eye (or Inner Eye and Outer Eye, depending on whether it is an indoor or outdoor Camp).

P.E. is the inner guard and/or outer guard of the Camp, making sure none but Swagmen witness proceedings.

Poet.

Poet is the Swaggie’s equivalent to a Chaplain. He reads from the Book of Poetry, serving to aflame the hearts of all present. If numbers are low, Poet need not necessarily be a separate position. Any officer can nominate as Poet.

Bard.

This is a nominal position. The bard would accompany the proceedings with music (accordion, guitar, etc.). Duties of Bard can also be performed by Poet.

Secretary and Treasurer These positions are not ceremonial.

16

Ceremony of Making Camp In rural places the ceremony can be performed outdoors.

The Peeled Eye is stationed on a nearby hill or in the (safe) branches of a high tree, so that he has view of the surrounding area. In urban places, the ceremony should be performed indoors. The office of Peeled Eye would then become two offices, or ‘two eyes’; Inner Eye stationed inside the door, and Outer Eye as outer guard.

The Peeled Eye – I invite all Swaggies to gather in the clearing.

Swaggies gather in a circular fashion, facing inwards where the campfire will be.

Squatter in the East – (Assumes sign of respect) I greet you all. Has every Swaggie signed the attendance book?

(Gives space for reply, then speaks to Western Squatter but calling him by name.) Bro A.B., state our purpose.

Western Squatter – (Assumes the sign of respect.) With the day coming to a close, and with our tiresome travels being enough for now, the swaggie needs to make camp.

SITE – Why does the swaggie need to make camp?

WS – In order to rest, rejuvenate, and nourish himself,

17

so that tomorrow his journey can begin anew.

SITE – How does he nourish himself?

WS – With tea and damper, for his body. With poetry or music for his soul.

SITE – Then let us make camp. (One strike) Bro. Ab. (Southern Squatter) What is the first task in making camp?

Southern Squatter – (Assumes sign of respect.) To find an appropriate site in the bush, one that gives sufficient privacy for peace of mind, shelter from the wind, and space enough that our fire does not catch on to the surrounding scrub.

SITE – See that we have those conditions.

SS – Brother A.b. (To Peeled Eye, who assumes sign of respect), see that we have an ideal campsite.

Peeled Eye – (Looks carefully at the surrounding terrain, making sure they are alone.) Bro A.b. the site is ideal.

SS – Brother A.b., the site is ideal.

SITE – Having thus employed foresight, intelligence, and

18

responsibility, what is the next task in making camp?

SS – To see that all present are noble Swaggies.

SITE – How do we prove this?

SS – With the signs.

SITE – Let all present show the signs.

All present perform the two signs of the Swaggie1.

SITE – I acknowledge the authenticity of the signs, and the honour of all present. (Performs the signs himself, ends holding sign of respect.)

SITE – Br. Rover (R reaches then holds squint), what is our last task in making camp?

Rover – To build a campfire.

SITE – See to that duty.

Rover circumambulates the room in a deosil direction, and circular in shape. He pauses in the West and makes the first sign to the Squatter in the East. Squatter makes second sign in response, then places one stick in Rover’s arms.

1

Reaching and Squinting signs.

19

Rover then continues around to the East, where, after the normal signs, the S.I.T.E. gives him matches. He continues to the South, where after the usual signs, Southern Squatter gives him the second stick.

Rover spirals into the centre, ending facing the East. He crosses the sticks on the ground. He then kneels, ready to light the kindling.

SITE – Br. in the West (WS reaches then holds squint), what does a camp consist of?

WS – Four stations and at least five swaggies. That is, three squatters and two rovers.

SITE – What are the four stations?

WS – One is the campfire in the centre. The other three are representative of the stations or farms that a swaggie would come upon in his travels, and which he would stay a time in order to work, exchange news and receive supplies. They also allude to the points of the compass and positions of the sun in relation to the revolution of the Earth. Their custodians are called Squatters, alluding to the fact that indigenous people already inhabited these lands.

SITE – What is your significance in the camp?

20

WS – I am the Third Squatter, in the West. I represent old age because the sun sets in the West. Mine is the last station an old swaggie comes across before he too passes below the horizon of life. It is my duty to douse the flames, to close the camp and make sure it is left the way it was found. Further, I am to see that all swaggies go away renewed, rejuvenated and well-equipped.

SITE – Br. in the South (SS reaches then holds squint), your significance in the camp?

SS – I am the Second Squatter, in the South. This station represents the prime of adulthood and the sun at its meridian. This is a time of productivity and when the man accomplishes the most. It is my job to manage the fire and keep it tendered.

SITE – And I am the First Squatter, in the Eastern Station. This represents childhood because the sun rises in the East. It is my job to light the fire and see that it is carried to all the other stations in the same way that the torch of knowledge was lit in the East and carried to the West.

SS – Brothers and Sisters, to order as Swaggies of our noble and holy order.

All give the Reaching sign towards the fireplace2. Rover 2

The Swaggies are mutually drawing power from the divine (rep-

21

lights it . All, still facing the fire, move to the Squinting sign.

SITE – (He gives III strikes.)

WS – (III) SS – (III) Peeled Eye – (III ) Poet – Come amongst us O fire of Spirit. May all darkness flee from Thee like snow melting before flames.

May all lost souls see this guiding light and feel its loving warmth. Burn up all that is not good and useful to the Earth, so that it may be renewed.

All present – God is a consuming fire!

SITE – In the name of the Noble and Holy Order of Swagmen, and of that Greatest of Swaggies who has walked with us throughout all our history3, I declare the Campsite made. Let us nourish ourselves.

Rover traverses the site again. From the SITE he receives the book; from SS he receives the billy; from WS he receives the loaf of damper. Spiralling once more to the centre (and again kneeling), he places these in a triangle around the fire. Rover then returns deosil to his station at the SITE’s right.

resented by the fire) here, which shall be used for the rest of the proceedings, and distributed into humanity afterwards.

3 Christ, Krishna, St. Christopher, Odin (Vetgam the Wanderer), Baiame of Australia, etc.

22

At this point the minutes of last meeting, business4, and financial report are attended to, after which lectures or poetry may be presented.

4

i.e discussion of how to use membership fees/time.

23

Ceremony of Packing Up Camp Squatter in the East gives one rap with his staff, which is followed by the West and South.

SITE – Brothers and Sisters, assist me to pack up camp.

(If not so already, everyone stands.)

SITE – (Sign of respect.) Br. in the South (SS gives reaching sign then holds squinting sign.) What is the constant need of a Swaggie’s Camp?

SS – Sufficient privacy and safety.

SITE– See that we have it.

SS – (Stops squinting. Sign of respect.) Br. Peeled Eye (PE reaches then squints), see that we have sufficient privacy and safety.

Peeled Eye – (scans the surroundings) The site is ideal.

(Drops squint.)

SS – (turns to SITE, reaches then squints. SITE assumes sign of resp.) Br. in the East, the site is ideal. (Both SS and PE drop their squint together. If standing they then sit.)

SITE – Br. in the West, what next?

24

WS – To check on and dowse the fire.

SITE – Br. Swaggies, check on the fire.

All perform the reaching sign towards the fire, and then hold the squinting sign.

Rover traverses the site deosil, spiralling inwards to the campfire. Kneeling at the fire, facing East, he takes the billy in hand.

WS – After much wandering, the tired swaggie is granted hope on seeing the light of a campfire. If no light is seen, the flint or matches in his pocket provides that faith.

By the light of this campfire does he finally have time for rest, nourishment, and meditation.

For these metaphoric reasons did we gather tonight.

Let our campfire be a flame of hope to all world-weary travellers and in its heat may our hearts be warmed. In its light may our minds be illumined (He stops squinting and does sign of resp. to Rover).

Rover dowses the flames with the Billy1.

Poet – As we dowse the fire in this spot, may we keep lit and protected the hope that it signifies in our hearts (All 1

Or otherwise turns off the light.

25

tap their hearts with their hats); and may our members retain the tools of igniting that faith in our society so that all people may carry it with them in their constant possession.

Rover spirals outwards returning the book to SITE, the Billy to SS and the loaf to WS. Poet – “To the God Who is in the Fire and Who is in the waters; “To the God Who has suffused Himself through all the world; “To the God Who is in summer plants and in the lords of the forest; To that God be adoration, adoration.2” All – God is a consuming fire!

WS – In the name of the divine, intelligent spark within all things, and by direction from the Squatter in the East, I declare this camp packed up.

Everyone disbands, or adjourns for a shared meal.

2 From Sh’vet Upanishad, II.17. Translation via A Treatise on Cosmic Fire, Alice A. Bailey.

26

The Signs The Sign of Reaching or Offering.

Symbolically, this is groping towards the light of truth.

It is made by stepping slightly forward with the left foot and extending both arms forward, almost straight but slightly lowered. The hands are open, palms turned up (thumbs outside) but facing slightly forward as if offering yourself to the receiver of the sign.

This displays the calluses on a swagman’s hands, which vouch for his hard-working character. It also ‘asks for work’ or offers assistance.

When performing this sign, the swaggie should visualise his auric egg flowing out through his arms and ‘spilling forth’ loving energy to the receiver. Besides giving power to the receiver, this also establishes an emotional connection between the two.

The word for this sign is ‘service’.1

1 sign.

The arrows indicate how to move from this sign into the Squinting

27

The Sign of Squinting Before the Sun. Facing the blazing light of divinity, the sign shows the need of the swagman to shield his eyes. It is made by bringing the feet sharply back together, and stamping the left foot. Simultaneously, the right hand is thrown up level with the forehead, palm up, so that the thumb faces out and the little finger and knife-of-the-hand are against the brim of the hat. The eyes should narrow, mimicking a squint. Held, this appears somewhat like a salute.

This illustrates the fact that swaggies spend much time working or roving in the sunlight, thus needing to protect themselves from the glare.

When stamping the foot, the swaggie should imagine he is crushing down his lower nature or selfish desires (perhaps in the form of a snake underfoot).

With the shielding hand, he visualises his aura mimicking the hand by becoming a solid shield. This is usually performed after the Reaching Sign so that outgoing force is ‘tied off’ before depletion, and incoming force is held (like putting a lid on a bottle).

The Squatter in the East never Squints except to the Campfire, as his light is symbolically the brightest of the Camp.

The word for this sign is ‘shelter’.

28

The Sign of Respect.

This has a long and a short version. The long version involves taking the hat off with the right hand and holding it to the chest reverently. The short version involves bowing the head slightly, while bringing the right hand up to the brim of the hat and holding it with the thumb and first two fingers.

The long version is the more formal. It involves uncovering the head and covering (protecting) the heart. It alludes to offering your intelligence, and revealing your thoughts in a show of transparency, while sheltering the flame (or faith) in the heart from any external currents.

This also alludes to keeping the secrets of the swaggie safe in the heart.

The word for this sign is ‘goodwill.’

29

Business Decisions are made by consensus rather than by voting.

This would be done by allowing all members, each in turn and without interruption, to briefly speak their piece on the proposed issue. Afterwards a ponderous silence prevails (for a least a minute).

S.I.T.E. then addresses the Camp, attempting to sum up the prevailing feeling. He closes by inviting any feelings of disagreeance to be voiced. Members in disagreeance, one at a time though in no particular order, speak their piece (briefly). No member may speak more than once. A second ponderous silence ensues.

S.I.T.E. now says: “Are there any parties large or small willing to step back for the harmony of the group? Or, has any new option, hitherto unforeseen, arisen?”

Any replies are voiced in the same fashion as above.

In the event of failure to reach consensus, the decision can be dropped until next Camp, so as to allow time for thought. Also, a “new option” can be the agreement to change to the vote. S.I.T.E. can rule this decision only as a last resort after other options are exhausted.

It must be remembered that goodwill and the harmony of the Camp comes first.

30

Initiation Having divested the Candidate of all metals and valuables then turned out his pockets, taken his shoes and hat, the Rover brings the Candidate within cooee distance (in the case of outdoors) or to the door for presentation to the Peeled Eye. The campfire is killed so that the room (or Camp) is darkened1.

Rover – (From without) Cooee!

Peeled Eye – Who goes there?

Rover – A poor and world-weary traveller, who is lost in darkness, but who upon seeing our fire, has come voluntarily, requesting permission to share its light and warmth.

PE – Halt, while the Swaggies prepare themselves.

Eye closes door2 and turns to SITE (reaches then squints.

SITE responds with sing of resp.).

PE – Br. in the East, a stranger approaches.

1 If outdoors, the initiation should take place after sundown so that the light is dim.

2 If outdoors, the cooee is made at a greater distance, and the Eye merely turns back to the Camp.

31

SITE – How does he approach?

Eye – Respectfully, cooeeing from a distance so as to alert us of his approach.

SITE – Bid him draw near.

PE drops the squint and signals Rover over. Rover brings the Candidate in and to where the fire would be, facing East. Rover reaches to SITE then squints.

SITE– (Sign of resp.) Who goes there?

Rover – A poor and world-weary traveller, who is lost in darkness, but who upon seeing our fire, has come voluntarily, requesting permission to share its light and warmth.

SITE— Our fire is yet small, and too many could smother it. On what grounds would we risk helping a stranger?

Rover – On the grounds of his respectful approach, namely cooeeing from a distance so as to alert us of his coming rather than take us by surprise.

SITE – Right glad I am of this auspicious sign. (To Candidate) Mr A.b., as no one can become a swagman except voluntarily and when of mature age, I demand of

32

you: have you come here free and of your own accord, uninfluenced by solicitations and coaxing?

Candidate – (Prompted by Rover3) I have.

SITE – And are you of or over the age of eighteen years?

Candidate – I am.

SITE – With no possessions except what they could carry, swagmen took to the open road with the purest of motives – namely, to experience the country and its people, and to contribute to such by working along the way. Is your motive similarly open-minded and aimed toward serving humanity?

Candidate – It is.

SITE – Will you promise, then, to persevere through this initiation with open mind, till its end, with my assurance that nothing in this Order conflicts with your religious and moral principles?

Candidate – I promise.

SITE— Then kneel while we invoke the blessings of Spirit.

3

Prompted to answer, not prompted in which answer to make.

33

Poet – He in Whom We Live and Move and Have Our Being, may it be Your will to lead our candidate, to direct his steps, and to support him in peace. Lead him in life, tranquil and serene, until he arrives at where he is going.

Deliver him from every enemy, ambush and hurt that he might encounter on the way and from all afflictions that visit and trouble the world. Bless the work of his hands.

Let him receive divine grace and those loving acts of kindness and mercy in Your eyes and in the eyes of all those he encounters4.

Everyone – Amen.

SITE – Mr. A.b., the noble swagman is the Eternal Traveller. He is a symbol of humanity, roving along the road of evolution, camping in the metaphorical wilderness. Now and then he comes upon a station or farm, as humanity has upon a civilization or kingdom. In these times he has participated in its work and partaken of its benefits – even, sadly, its sins. But he has continued on.

The swaggie, being unattached to any particular station, was a spreader of news, poetry, and song.

If the candidate would become such a swaggie, let him similarly work his way to the East, for with work comes reward.

They circle to the Southern Station.

4

Based on a traditional Hebrew travelers’ prayer.

34

SS – Who approaches the Southern station?

Rover – A poor and world-weary traveller, who is lost in darkness, but who upon seeing our fire, has come voluntarily, requesting permission to share its light and warmth.

SS – Has he anything to contribute?

The Rover guides the Candidate in the reaching sign.

SS – Welcome then, and receive nourishment before your journey begins again (gives the billy to the Candidate).

This tea represents nourishment of the emotions because of its calming effect, and since emotions are like liquid – flowing and coming in waves and currents.

Rover guides Candidate on to the Western Station.

WS – Who approaches the Western Station?

Rover – A poor and world-weary traveller, who is lost in darkness, but who upon seeing our fire, has come voluntarily, requesting permission to share its light and warmth.

WS – Has he anything to contribute?

35

The Rover guides the Candidate in the reaching sign.

SW – Welcome then, and receive nourishment before your journey begins again (gives the damper to the Candidate). This damper represents the nourishment of the physical body, and is similarly solid.

They face the East.

WS –Br. in the East (Reaching then squinting. SITE performs sign of resp.) I present to you Mr. A.b. a candidate, who has worked from the north to the South and on to the West, and who is ready to be recognised as a member of the Noble and Holy Order of Swagman.

SITE – Has he anything to contribute?

WS, Rover, and Candidate perform the reaching sign.

For the Candidate, this means presenting the Billy and Damper in each hand.

SITE – I see by this proof the goodwill and character of our Candidate. Let him approach in the usual way.

Rover leads Candidate deosil to the East.

SITE – Welcome, and allow me to dispense more nourishment before your journey begins again.

36

SITE takes Candidate’s hand and places it on the opened Book. In order to do this, the Rover takes the billy and damper off the Candidate’s hands.

SITE – This book of poetry or philosophy symbolises the nourishment of the intellect. Sometimes, swagmen were wont to smoke a pipe while reading and pondering, alluding to the gaseous nature of thought.

With your hand placed on this representation of culture, education and art (and therefore Humanity), repeat after me these vows: I, [full name] do solemnly affirm and swear to keep the signs and words and doings of the Noble and Holy Order of Swagmen to myself, affirming that silence is a test of my own character and self-control.

I further understand that unnecessary divulging is like so many holes in a wall that invites in prejudice and cynicism, while allowing all the Camp’s benefits to drain away. I dedicate myself to striving inwards towards my higher spiritual possibilities, and therefore also to fulfilling my responsibilities in and out of Camp. This means aiding my fellow Swaggies in their inward journeys, and serving my fellow humans. Should I break these promises, or neglect my responsibilities, may the same spiritual fire which purifies and warms me, burn my idle hands be-

37

fore shutting off, awaking me to my dire circumstances, yet scarring me with the karma I deserve. So mote it be.

Candidate repeats line by line.

SITE – (Closes the book and gives it to the Candidate to hold.) Having spent all your life in spiritual darkness, roving blind and cold through the wilderness, what in your present situation is your greatest aspiration?

Candidate – Light and warmth.

Rover turns the Candidate to face the centre of Camp.

SITE – On first look, the Swaggie creates the campfire.

Yet it is actually the fire which created the Swaggie. In the day, the sun of solar fire enables all life on earth.

In the night the swaggie does not venture into the bush unless the intended campfire exists first in his foresight, causing him to acquire the needed flint or matches. It is said that the spark of divinity exists in each man’s heart in a similar way – potentially, if not actually. To see this potential is faith, the attribute of true visionaries.

During this discourse, Rover leaves the candidate and spirals to the fireplace, kneels and faces East.

SITE – Behold, light!

38

On the word “light,” Rover ignites the fire, and the Stations knock their staffs on the floor. All present perform the Reaching sign to the Candidate5.

SITE – Now, behold warmth.

All present briefly perform the squinting sign, and then assume the Attitude of Respect, long version.

Rover spirals out to the Candidate, then leads him spiralling back to the fire, placing him in kneeling position.

Rover places the book in its proper place (forming the triangle around the flame).

SITE – Fire brings heat and light, which warms the swaggie and illuminates his situation. This light enables him to read his book. The heat enables him to cook his damper and boil his billy. The heat also protects him from the cold, and from the dangers of his surroundings.

At the same time it attracts attention, thereby serving as a beacon to others lost in the wilderness.

Fire causes purification and transformation, as with boiling water and cooking meat.

Again the triad appears: the campfire symbolises life 5 The swaggies should visualise that loving power is surging forth from them to the Candidate. It is important psychologically that the light and the reaching sign come simultaneously: both the action and the brightness will split the Candidate’s attention, a common method in hypnotism (the light captures the eye and conscious mind, while the action slips passed any intellectual scrutiny into the subconscious for a more powerful effect).

39

or spirit; the Swaggie, the consciousness or soul; and the surrounding bush his uncultivated mind or personality in general. In order to generate a campfire, the Swaggie first needs to gather together scattered sticks and twigs from that surrounding environment. Similarly, to manifest the spiritual fire, the soul gathers his scattered mental material together into a point of concentration. The fire is central to a campsite; in the long term when houses and cities are built, fire remains central to the life of citizens – whether in fireplaces in living rooms, or as electrical power.

As with the surrounding bush to a swaggie, so too is its metaphor, the mind, dangerous to a person. He can easily get lost inside it. In the dark subconscious the many beasts that live in it come out and cause harm. Yet as long as he has the means to make fire when the sun sets, the swaggie prefers to be in the bush – that is, a lofty intellectual place not usual to the populous. The means to make fire is meditation, which is done in the campsite.

Rover leads Candidate spiralling back to the East. But this time he faces south, and the SITE leaves his place to face the Candidate.

SITE – The noble and holy Swaggie wears a hat, a coat, and tattered boots. (He presents the Candidate’s hat) His hat shields the swaggie from the sun and rain, like the

40

serpent with hooded cobra-head who rose up from the ground and protected the Buddha while he meditated.

The hat contains and protects the head, thus representing meditation which contains and restricts thought, protecting the mind. Some swaggies had corks hanging from their brims to keep flies away. Flies are like so many petty concerns that irritate the worldly man, and prevent him from concentrating and from seeing anything farther than his immediate situation. As the halo identified the pure nature of a saint or mahatma, so does the brimmed hat indicate the swagman on the Path.

Candidate takes the hat and puts it on.

SITE – The long coat surrounds the swagman much like an aura does a person. Therefore he endeavours to keep it clean and adorn it with noble symbols, such as the insignia of the Noble and Holy Order of Swaggies.

You’ll note that this coat has three pockets. The human soul wears a similar jacket that has three pockets.

One pocket is the mental pocket, and it contains all his thoughts and ideas6. The second is the desire pocket, which contains all his emotions relating to the attainment or not of desires short and long term. The third pocket is the physical pocket, containing instincts and habits and tensions.

On a daily basis, the human soul enters and passes 6 the coat.

While referring to each pocket, SITE points out the actual pocket in

41

through the market place of human interaction. The market place of human souls has similar rules to the old fairy tales. This is a crowded place, and the traveller is prone to pickpockets. Only here, in the metaphysical market place, pickpockets do not only take riches from your pockets, but they also leave things in your pockets.

As such, after each visit to the marketplace, the soul is advised to ‘check his pockets’. In the old stories, if one takes something from fairyland, they are usually trapped there because of the link. Characters find themselves unable to escape, just as when they stray from the path and become lost and cannot find their way back.

Unless we check our pockets at the end of each day, we find our mental pocket is still filled with thoughts of the market place, planted there by some local. The Swaggie may even discover a belief, assumption, prejudice, or intellectual attitude, sitting in the pocket quite unknowingly. Once discovered, the soul can reach his hands in his pocket and toss these things out.

This inspection continues with the second pocket. An underlying emotion may have been sitting there, disrupting peace and thwarting all efforts at service. Likewise, in the physical pocket one might discover postures or automatic activities and habits taken on unknowingly from the market place.

The constant checking of your pockets places in them the jewels they were tailored to carry: that of consciousness. This constant inspection is the duty and privilege of

42

every Swagman who receives a Coat.

(He presents coat to the Candidate) Candidate puts his coat on.

SITE – (Presenting the tattered boots) A Swaggie’s boots are tattered from long days of walking and hard work, the indication of aspiration and spiritual progress along the symbolic Path of life.

You will note, also, that those manning the Stations, as well as the Drover who guided you, carry staffs. Like the traditional wanderer, the swagman also has his staff.

Since the wanderer represents humanity on the evolutionary journey, the staff represents the extensions of man.

Labour is accomplished with the hands, and a man’s will is indicated by what he holds in his hands. The symbol of all these possible tools or possible purposes – the archetypal symbol of Man’s will – is the rod or staff. The rod-shape is the prototypical concept of a tool. It is a straight line, born from a point, simple and unspecified so as to include the concept of will itself. In mythology this is symbolised by the magic wand, and the prophet’s or wizard’s staff.

Now, while these items are donned only when we meet in Camp, it is hoped that you’ll endeavour to keep their allegorical associations with you at all times, thus aiding and adorning your spiritual life, and the lives of those around you. To assist this, I also present you this book of

43

the lectures and rituals of the order for you to read and contemplate in your own time (gives Candidate book of ritual).

As a newly initiated Swagman, your usual place shall be in the northern part of the camp. Please take your seat among us in good camaraderie.

Rover takes Candidate deosil around to the North, and to a seat.

SS – (Stands, reaches and squints to SITE, and talks across the fire to Candidate) You will note, Br. A.b. that at the Stations are swags laid out around the fire. As you know, the Swaggie is also the human soul. When he is moving, he carries his swag rolled up on his back. Inside it he carries all his worldly possessions, and therefore the swag symbolises the worldly self, or personality, in a similar way that the coat does. The worldly self contains all memories, cares and opinions. Hence the tendency to give it a name like we do when calling swags ‘Matilda.’

His journey is referred to as ‘waltzing Matilda,’ and we might use the same phrase to refer to the soul incarnating on Earth.

When his swag is unrolled and in use, the swagman is stationary and asleep inside it. Our time on Earth represents this sleep-of-the-Soul in an inverted fashion. When we, as personalities, move about our routines; the soul is asleep inside. Upon stilling ourselves for meditation and

44

contemplation, the soul awakens.

Rolled up, the swag holds the shape of a spiral, which is the symbol of evolution. It has three layers of bedding, alluding to the three major parts of the human personality. The soul or consciousness sleeps in these like the swaggie does in the three layers of bedding in the swag.

While we are in Camp, the swags are always open, reminding us of the metaphoric significance.

SITE – Brothers and Sisters, assist me to pack up camp.

(Ceremony of Packing up camp.)

45

Purification and Consecration of the Camp The Poet or Eastern Squatter should perform this before making Camp. It can be done before or after the Swaggies have arrived, depending on what the group decides.

The Damper (Pointing the first and second fingers at the damper.)

I fan the divine spark in thee, creature of earth, into the flame that illuminates (breaths once on the bread), the flame that warms (one breath), and the flame that purifies (one breath), that thou mayest be cleansed and protected from all lower influences and that wisdom abide in Thee in the Name of that Greatest Camp in the Heavenly planes, and the Swagmen who squat therein.

(Extending hand over damper.) Creature of earth, adore thy Creator. In the Name of the Fiery Ones, I consecrate thee to the service of humanity, the Earth, and this noble order. Amen.

The Billy Tea (Pointing the first and second fingers at the tea.) I fan the divine spark in thee, creature of water, into the flame that illuminates (breaths once on the tea), the flame that warms (one breath), and the flame that purifies (one breath), that thou mayest be cleansed and protected from all lower influences and become unto men a mirror of the living Spirit in His works in the Name of that Greatest of

46

Camps in the Heavenly planes, and the Swagmen Who squat therein.

(Extending hand over tea.) Creature of water, adore they Creator. In the Name of the Fiery Ones, Who decreed a firmament in the midst of the waters, I consecrate thee to the service of Humanity, the Earth, and this noble order. Amen.

The Book The Spirit of Life moved upon the waters, and breathed into the face of man the breath of life. May my breath become a word, and I will rule the inhabitants of this creature of air; I will curb the steeds of the sun by the will of my heart, and by the thought of my mind, and by the apple of the right eye. Therefore I do fan the divine spark in thee, creature of air, into the flame that illumines (one breath), warms (one breath) and purifies (one breath). Amen.

The Ashes on the site of the Campfire (Sprinkling some tea on the ashes.) May this ash return to the fount of living waters and become a fertile earth again. May it bring forth the tree of life by the three fires, which are fire by friction (one breath), solar fire (one breath), and electric fire (one breath), in the beginning and in the end, by Alpha and Omega! Amen.

47

The Campsite (Sprinkling tea over the loaf of damper.) We pray Thee, O Flaming Spirit in Heaven and Earth, and of all that in them is, both visible and invisible, that Thou mayest stretch forth the right hand of Thy power upon these creatures of the Elements and hallow them in Thy holy Name. Grant that this damper may make for health of body and this tea for health of soul, and that there may be cleansed from the place where they are used every power of adversity and every illusion, for the sake of the Greatest Swaggie and His Camp. Amen. (Breaks a piece of damper off, dips it in tea, and then eats. He then takes up the loaf and, makes a circumambulation of the Camp.

Nursing the loaf in his left arm, he breaks off damper and crumbles it in his right hand. He sprinkles crumbs in all the four quarters. If the swaggies are present, he gives them all a small piece to eat. At the end he returns the loaf to the centre.) I declare this site to be purified and consecrated to the Great Work.

Over the Triangle (the loaf, tea and book formed in a triangle around the fireplace).

In the salted bread of eternal wisdom, in the water of regeneration, and in the ash whence the new earth springeth, be all works of man accomplished by Divine Will, Love, and Intelligence, through the ages and aeons!

Amen.

48

49