Elevation to Templar Knighthood or Damehood Becoming a Full Templar Knight or Dame in Nobility
Genuine Knighthood or Damehood is a status of official nobility under customary international law, as confirmed by university scholars and historians  . Experts in nobiliary law and chivalric law emphasize the rule that “only the higher degrees of [Sovereign] Orders can be deemed of knightly rank” , such that the basic membership levels of an Order cannot be “styled ‘Knight’” . Scholars of canon law confirm that Knights and Dames “to be accepted in the Military Orders, had to serve for a period of time as novices, then they were allowed to have an investiture” .
Accordingly, the verified traditional rule is that the nobiliary titles of Knight and Dame cannot be given simply for “membership” (as if in some club or association for mere networking), and cannot be the result of simply “joining” a chivalric Order as an organization. Rather, the nobiliary status of Knighthood or Damehood must be earned, by substantive training and accomplishments of proven merit, as required by customary law.
The Temple Rule of 1129 AD requires the Templar Order to “not consent immediately to receive” one requesting Knighthood or Damehood, and to “Test the soul whether it comes from God” (Rule 11), that “first he shall be put to the test… [of] honesty” (Rule 14). 
Therefore, the authentic primary means of joining the Templar Order is as a Sergeant or Adjutante. Knighthood or Damehood must then be earned by active participation and meritorious service to the missions of the Order.
Elevation to Knight or Dame in the Templar Order is traditionally only by invitation of the Grand Mastery, based upon meaningful interaction and demonstrated merit.
Investiture by Swearing the Vow of Chivalry
Authentic to its historical practices, the Templar Order does not have any “Oath”, as its Knights and Dames by their spiritual motivations do not require any artificial device to establish allegiance. The Order itself must earn allegiance, by faithfully preserving and upholding the same Code of Chivalry, Templar Code and Temple Rule as all its members must also do. Genuine loyalty thereby arises naturally, by mutually earned merit, through shared values and dedication to authentic humanitarian missions of the Order, and thus does not need any artificial mechanism of control.
Knighthood or Damehood is vested in the qualified individual by chivalric and canonical “investiture”. The essence of the Investiture Ceremony is swearing the Vow of Chivalry, dedicating one’s life to the Code of Chivalry of 1066 AD, the Temple Rule of 1129 AD, and the Templar Code of 1150 AD. The Vow of Chivalry is given directly to God through the Holy Spirit, and not to the Order itself. (Any good faith “conscientious objectors” can simply “affirm” instead of “swear” the Vow of Chivalry, and its references to God are interfaith and non-denominational.)
Receiving historically renowned Knighthood or Damehood in the Templar Order, through the traditional Templar Vow of Chivalry, is not a mere “symbolic” act. Swearing the Vow of Chivalry is not for the benefit of the Order, but rather is an esoteric and spiritual act, as a trigger for transformation, for the benefit of the Knight or Dame. It is a significant step, by conscious will and focused intent of the initiate, to change their lives, discover new Quests of their own, and give deeper dimension of meaning to their lives.
Dedicating one’s life to Chivalry in the Templar Order, as a legendary historical institution with ancient roots, sets into motion a mechanism of bioenergy and energyinformation physics, involving brain waves interacting with subtle energy fields through electromagnetic and torsion field spectrums and beyond. (This is what was described by 1st century early Christians as “the workings of the Holy Spirit”.)
Through these mechanics of consciousness, the new Knight or Dame literally “taps into” the collective accumulated energies, thoughts, emotions, knowledge, morals, values, and historical missions from over 12,000 years of the ancient Templar Priesthood (which the Knights Templar recovered and restored from the Temple of Solomon), and almost 900 years of the medieval Order of the Temple of Solomon.
All of those energies, guided by the Holy Spirit, then become an active driving force in one’s life, stimulating inspiration of purpose, synchronicity of opportunities, and what is described by some as the fulfillment of one’s “destiny”, following God’s greater plan.
Authentic & Practical Templar Investiture Ceremony
The “Knighting Ceremony” of the Knights Templar is the subject of much speculation, fueled by diverse revivalist fantasies. The many various ceremonies with “Templar” styled themes, which were invented and widely popularized by 15th-19th century private fraternities, in fact were never used by the original 12th century Order of the Temple of Solomon. Such ceremonies are typically relied upon for “bragging rights” of who are “Real Templars” more than and superior to others, apparently based upon which group has more elaborate practices.
Grandiose and elaborate ceremonies, relying on multiple “props” of ceremonial objects, long incantations, and sometimes showy displays of artificial humility such as “vigils” and “fasting”, are all anathema to the authentic doctrines and medieval monastic simplicity of the genuine Orders of Chivalry.
Indeed, the Temple Rule of 1129 AD required all Templars to live with “restraint” and “moderation” (Rule 15), “without any arrogance and without any show of pride” (Rules 18-19), and commanded to “not become proud” even in one’s expressions of apparent humility (Rule 34) .
Authoritative experts in Chivalry confirm that elaborate ceremonies were never required, and could never substitute for full chivalric legitimacy under customary law: “In the Middle Ages knighthoods were frequently conferred on the battlefield. The knight elect knelt before the commander of the army, who struck him with the sword… whilst uttering words such as ‘Avancez Chevalier au nom de Dieu’ [‘Rise Knight in the name of God’].”  This highlights, as a historical fact, that it was the strength of legitimacy of a chivalric Order which allowed it to use cursory and informal investiture ceremonies.
In traditional British Royal Chivalry, as practiced in Buckingham Palace to this day, the Investiture Ceremony for Knighthood and Damehood is simple and direct, following the “short form” used in medieval battlefield conditions: A new Knight “kneels with his right knee upon the investiture stool”, receives the accolade of dubbing “with the investiture sword… then stands to the left of the stool and is invested with the insignia”. A new Dame does not kneel and is not dubbed with a sword, but is “presented” with Damehood by “placing the correct decoration [insignia] on a cushion”. 
Scholars of canon law documented that in most medieval chivalric Orders, the “investiture… took place under a severe and solemn ceremony in Church, in the presence of a Bishop or the Grand Master”. If a Bishop was not available, he could be substituted with an Abbot or Prelate. “After taking the Vows and completion of other formalities the [new] Knight was given the… military [regalia]”. 
However, the Ecclesiastical Dubbing of Knighthood was only performed by Clergy for the Vatican’s own in-house chivalric Orders under dependent Patronage of the Church, and was essentially in the form of a Blessing . In Sovereign Orders for which the Vatican had recognized independence, such as the Order of the Temple of Solomon (by the Papal Bull Omne Datum Optimum of 1139 AD), the Church did not conduct the Investiture Ceremony, but only provided supplemental Blessing by the 13th century liturgy Benedictio Novi Militis (“Blessing of New Knights”) .
The Investiture Ceremony of the Order of the Temple of Solomon is usually held in a cooperating Church or private Chapel affiliated with a Templar Commandery, at a Templar Pilgrimage site, or in other sacred spaces attended by Knights and Dames who are Crown Officers of the Order authorized to give Investiture. The ceremony can be given at a convocation event for large or small groups, or for individuals as needed.
The authentic Templar Investiture Ceremony includes the traditional Blessing of Chivalry, which is compatible with interfaith and non-denominational practice, administered by canonical Templar Clergy, who can also be Apostolic Bishops (upon request, subject to availability).
As in the British tradition, the Templar Investiture is simple and direct, meaningful, brief and convenient. Reflecting true monastic simplicity, it is spiritually pure. While differing versions may be used as appropriate for various situations, the Templar Ceremony is always carefully reconstructed from the original 12th century practices, as evidenced by the historical record.
Accordingly, the authentic Templar Investiture Ceremony is always comfortable, respectful, dignified and suitable for “VIP” figures and people of all ages, and is compatible with all denominations and even with other religions outside Christianity.
For those reasons, the original Templar knighting ceremony was requested and given to the honoured and feared Muslim Sultan General Salahadin ca. 1190 AD , which served as the key step in establishing the peace treaty between the Templars and the Saracens, the Treaty of Ramla of 1192 AD  .
The modern version of the traditional “battlefield conditions” can be medical, political or economic restrictions preventing travel to a location or event to receive Investiture, or can be some urgency during the course of active cooperation on a Templar humanitarian mission, by which making the nobiliary Knighthood or Damehood official without delay is expected to substantially help to achieve successful results of the mission.
The modern equivalent of the traditional “short form” Investiture under “battlefield conditions” is actually the full Templar Investiture Ceremony, administered by live interaction through telecommunications (preferably video conference, or by telephone) with a Crown Officer from the Grand Mastery of the Order. This practice as an exception is authentic to the historical principles, canonically valid, and also scripturally sound, as the Templar Vow of Chivalry is sworn directly to God, and not merely to the Order. This allows for the official certificate to be issued and delivered without delay. In such cases, it is expected that the new Knight or Dame will receive Investiture personally at a Templar event or site, at the first available opportunity.
Regalia & Investiture Package for Knight & Dame Templars
Popularized ceremonial regalia widely used by self-styled “Templar” themed groups is not authentic to the 12th century Order of the Temple of Solomon, but rather was invented by a 15th century fraternity which is not a chivalric Order . The modern Order of the Temple of Solomon has adopted the 14th century Rules of Chivalric Regalia as codified in 1672 AD  and established as the international standard system in 1921 AD , as other surviving 12th century chivalric Orders have done as precedent .
The Temple Rule of 1129 AD required “everyone to have the same” uniform (Rule 18), modified only by the Sergeants wearing black tunics, to distinguish them from the Knights (Rule 68) . By historical precedent of the 12th century Teutonic Order, women as Templar Sisters wear the same uniform jacket as their Templar Brothers . Authentic to this tradition, all Templar uniforms are identical, modified only by the color of narrow embroidered trim on the collar and sleeves, and the relevant insignia. Knights and Dames thus wear the same uniform as all Templars and Crown Officers, only indicated with red trim.
The Templar uniform jacket is both practical and highly versatile, suitable for formal, semi-formal or informal dress. It is conservative with monastic modesty, designed to look modestly regal at ceremonial events, yet reasonably blend in at business meetings among lounge suits, or even to complement safari wear for active field work. Instead of storing it in a closet only for rare events, modern Templars can fully enjoy their uniform for every-day use in diverse situations.
The Order also reestablished proper use of the medieval Livery Badge and Livery Collar, as official insignia reserved for Chivalry and Nobility  , which were authorized to wear “at all feasts and in all companies” with all dress codes . Knights and Dames are distinguished by a “copper” metal for the Livery Badge and Livery Collar, which matches well with their embroidered red trim on the uniform jacket.
As a result, in situations where the uniform is not used, Templar Knights and Dames can rightfully use the relevant chivalric badges and collars with smart casual dress, business dress and evening wear, expressing their official Templarism in diverse situations.
Regalia Purchased Separately – Regalia must be purchased separately, after completing the Investiture Ceremony and being installed as a Templar Knight or Dame. Regalia costs are not included in the subscriptions or donations made by members of the Order.
Illustrations May Enlarge Sizes – For the purposes of Illustration, regalia accessories and insignia may appear larger than their actual size proportional to the clothing, for better visibility of detail. Actual sizes are strictly and precisely in accordance with the international standard rules as used by all governments and legitimate chivalric Orders.
Upon swearing the Vow of Chivalry for investiture into lifetime Knighthood or Damehood, the Grand Mastery issues an official document establishing the member as a Knight or Dame of the Order of the Temple of Solomon. More than a mere “certificate”, this is a proper Letters Patent carrying legal validity under chivalric customary law. This reflects the full legitimacy of membership in the Order as the continuation of the 12th century institution of the original Knights Templar.
The Letters Patent is overlaid upon the official watermark of the Order of the Temple of Solomon as a sovereign subject of international law, and bears its heraldic coat of arms as a chivalric Order, ratified by the constitutional seal of the Grand Mastery, and signed by the Grand Master.
(The official Letters Patent is provided as a digitally mastered photographic source file, convenient for sharing as a “best evidence” copy by email, and enabling original quality color printing by the title holder on high grade parchment or other printer paper, for lamination or framing and display in multiple locations as desired.)
Suggested Topics Related to this Information
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Academic Source References for this Topic
 François Velde, Nobility and Titles in France, Heraldica (1996), updated (2003), “History of Nobility: Numbers”.
 François Velde, Nobility and Titles in France, Heraldica (1996), updated (2003), “History of Nobility: Titles of Nobility: Created Titles”.
 International Commission for Orders of Chivalry (ICOC), Report of the Commission Internationale Permanente d’Études des Ordres de Chevalerie, “Registre des Ordres de Chivalerie”, The Armorial, Edinburgh (1978), Gryfons Publishers, USA (1996), including: Principles Involved in Assessing the Validity of Orders of Chivalry (1963), Principle 1.
 Noel Cox, The Sovereign Authority for the Creation of Orders of Chivalry, “Arma” Journal, Heraldry Society of Southern Africa (1999-2000), pp.317-329.
 Saint Michael Academy of Eschatology, The Military and Regular Orders, West Palm Beach, Florida (2008), updated (2015), Free Course No.555: “Chivalric Orders”, Lesson 3, Part 3.
 Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rules 11, 14.
 Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rules 15, 18-19, 34.
 Patrick Montague-Smith, Debrett’s Correct Form, 1st Edition, Kelly’s Directories, London (1970); Debrett’s Handbook, Debrett’s Peerage Ltd., London (2014); Debretts.com (online), “People: Honours: Knight Bachelor”.
 Patrick Montague-Smith, Debrett’s Correct Form, 1st Edition, Kelly’s Directories, London (1970); Debrett’s Handbook, Debrett’s Peerage Ltd., London (2014); Debretts.com (online), “People: Essential Guide to the Peerage: The Knightage”.
 Saint Michael Academy of Eschatology, The Military and Regular Orders, West Palm Beach, Florida (2008), updated (2015), Free Course No.555: “Chivalric Orders”, Lesson 3, Part 3.
 Emile Leon Gautier, La Chevalerie (1883), translated in: Henry Frith, Chivalry, George Routledge & Sons, London (1891), Chapter IV, Commandment X, citing the Vatican’s medieval Dubbing of Knighthood of the Basilica of Saint Peter in Rome.
 Emile Leon Gautier, La Chevalerie (1883), translated in: Henry Frith, Chivalry, George Routledge & Sons, London (1891), Chapter IV, Commandment X, citing the 13th century liturgy Benedictio Novi Militis established by William Durand.
 Brad Miner, The Compleat Gentleman: The Modern Man’s Guide to Chivalry, Spence Publishing Company, Dallas, Texas, 2004, pp.43-44; citing Ordene de Chevalerie, France, ca. 1250 AD.
 Facts on File Library of World History, Encyclopedia of the Peoples of Africa and the Middle East, Infobase Publishing, Africa (2009), “Saladin”, p.386.
 J. Gordon Melton, Faiths Across Time: 5,000 Years of Religious History, ABC-CLIO Publishing (2014), “1192”, “September 2, 1192”, p.786.
 John Yarker, The Arcane Schools, Manchester (1909), pp.341-342.
 Elias Ashmole, Institution Laws and Ceremonies of the Most Noble Order of the Garter, Hammet Publishing, London (1672), with engravings by Wenceslaus Hollar (33 plates), digitized by Folger Shakespeare Library.
 Herbert Arthur Previté Trendell, Dress and Insignia Worn at His Majesty’s Court, Harrison & Sons, for Lord Chamberlain’s Office, London (1921).
 Noel Cox, The Robes and Insignia of the Most Venerable Order of the Hospital of St John of Jerusalem, Arma: Journal of the Heraldry Society of Southern Africa (1999-2000), Issue 5.2.
 Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rules 18, 68.
 François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003),”Women in the Military Orders”.
 Peter Brown, A Companion to Chaucer, Wiley-Blackwell (2002), p.17.
 Chris Given-Wilson, Richard II and the Higher Nobility, in Anthony Goodman & James Gillespie, Richard II: The Art of Kingship, Oxford University Press (2003), p.126.
 Susan Crane, The Performance of Self, University of Pennsylvania Press (2002), p.19.