The Hermetic Order of the Golden Dawn and the Tree of Life

Before beginning this section it is important to note that one does not need to be a member of any Order to be considered a part of the Wester Esoteric Tradition.⁽⁴⁹⁾ There are many people who for whatever reason feel no compulsion to belong to an Order yet they feel drawn to the main axiom of the Western Esoteric Tradition, "Know Thy Self." Although we will be approaching the Western Esoteric Tradition from the perspective of an implicit symbol system of a particular Order within the Tradition this in no way implies that all Western Esotericists must be a member of any Order to be able to participate in the Tradition.⁽⁵⁰⁾ Finally, even within an Order it is the individual who must study, practice and undergo the ritual transformations. Neither the Order nor the initiate's tutor has the power to "initiate" in the truest sense of the word.

The Golden Dawn (1887-1923) was (or is, should one accept the tenuous evidence of an unbroken lineage claimed by several modern Orders) an Esoteric Order which was founded by three occult minded Masons. Samual Liddel "Mac Gregor" Mathers (1854-1918), Dr. William Robert Woodman (1828-1891) and Dr. William Wynn Westcott (1848-1925) were responsible for the creation and perpetuation of one of the world's most important and influential Esoteric Orders. The Order was actually granted charter on the authority of a woman known as Fräulein Anna Sprengel. The eventual founders of the Golden Dawn discovered a manuscript (known as the "Cipher Manuscript") which was written in an easily translatable code. The manuscript contained an address of Fräulein Anna Sprengel in Stuttgart Germany. This "mythical"⁽⁵¹⁾ figure conferred upon Mathers, Woodman and Westcott the Adeptus Exemptus Grade (7=4), a charter to form an Order in England and the power to initiate individuals into that Order.

At the height of the Order the membership included author and poet W.B. Yeats (1865-1939), author and actress Florence Beatrice Farr (1860-1917), Allen Bennet (1872-1923) who became a key figure in introducing Buddhism to England (as Ananda Metleya) through what was to be known as the "Buddhist Society", American scholar Arthur Edward Waite, and of course, Aleister Crowley to name but a few. Though there were many more important members not mentioned in this list it should be apparent that the Order was a gathering point for many individuals who were drawn to the exploration of the possibilities of the human potential.

The Golden Dawn was actually divided into three distinct Orders. The individual's process was monitored by his or her superiors. Various tests (written and oral) as well as performance and knowledge of ritual conduct are common methods employed to regulate the process of the initiate. The First or "Outer" Order was the Golden Dawn proper. The Second Order was called the Roseas Rubeae et Aurea Crucis (or simply: RR et AC) the Third and most mystical Order was known by the initials A.^.. A.^.. (Argenteum Astrum ).⁽⁵²⁾ The Three Orders were divided into ten hierarchical grades ranging from the Neophyte 0= 0⁽⁵³⁾ up to Ipsissmus 10= 1. In Figure Three we see how the Three Orders and the ten Grades are arranged on the Tree of Life. The first Grade, Neophyte 0= 0, is a preliminary Grade and thus appears outside the Tree. For the purpose of this work the term "Golden Dawn" will refer to the Order as a whole.

Working from the bottom of the Tree, Malkut-Zelator, up to Netzach-Philosophus are the Grades known as the "Elemental Grades." Elemental in this particular case can be taken two ways. The first is in reference to the elementary or foundational material given to the initiate in the form of "Knowledge Lectures." These lectures include such information as the Hebrew alphabet⁽⁵⁴⁾, symbols of the Zodiac and alchemy, as well as introductory ritual and meditation practices.⁽⁵⁵⁾

The other use of the term "Elemental" is in reference to the Sacred Elements of Earth (), Air (),Water (), and Fire (). These Elements are not to be taken literally, that is to say Earth does not necessarily refer to the ground we walk on. On the microcosmic level Earth represents the physical world, the body, mundane concerns such as money and physical security. Air is the intellectual capacity and the capacity of Reason within the individual. Water can be taken as the deep unconscious, while Fire has the qualities of the more volatile emotions such as lust and anger, but it is also the Will of the initiate which helps to bring the other Elements under control. The duty of the initiate is not only to memorize and be tested, by his or her superiors, on certain correspondences and symbols but he or she must also bring into balance the various parts of their psyche. In Figure Four we see an image of a pentagram where each of the four lower points represents one of the four Elements. If the initiate has an overly intellectual nature then he or she would meditate on and cultivate the attributes of the grounding essence of Earth thus acting in a compensatory manner. On the top point of the pentagram there is the element of Spirit⁽⁵⁶⁾ which combines all four Elements. The initiate is not simply investigating their own "interiority" they are also attempting to bring the balance of the Elements under the authority of divinity through the aid of the "Higher Self"⁽⁵⁷⁾ which is considered the divine spark intrinsic within each person.

The Grades which follow the Elemental Grades of the Golden Dawn introduce to the initiate the philosophy and theories behind practical magic. Prior to entering the Second Order (RR et AC) the initiate was involved in ritual and practice which was completely theurgical in nature, i.e., concerned with the development of the divine presence within the initiate.⁽⁵⁸⁾ The Second Order marks a change in focus. Having been taught the basics in the First Order, the initiate now comes to employ the symbolic language which comprised the Knowledge Lectures. The initiate is taught skills such as ritual invocation and evocation, Tarot, development of "Astral Senses", Enochian magic, and advanced application of the magical weapons.

Invocation refers to bringing in the essence of a god (archetype). An example would be invoking the Egyptian god of knowledge, communication, and magic, Thoth. Hermes/Mercury are similar in nature. The initiate would be taught to use certain items, images, or postures to activate those aspects which Thoth represents within oneself. Evocation is a calling forth the more "chaotic" forces (taken either as objective realities or, as is more common today, as aspects of one's own unconscious) within a ritually confined space (this can be attempted in actuality or via mental training (Astral work) similar to Jung's understanding of active imagination). The Tarot is defined here not as a form of cartomancy but as a symbolic representation of the Universe wherein each of the symbols have various levels of meaning. Enochian magic is a form of Esotericism founded by Dr. John Dee (1527-1608(9?))and Sir Edward Kelly (1555-1593) which involves the communication and interaction of the Magician with "Angelic" beings across various "Æthyrs" or levels of existence.⁽⁵⁹⁾ The Elemental Weapons are tools which correspond to each of the Elements: The Pentacle (flat disk of wood, brass, or wax) corresponds to Earth, the Dagger corresponds to Air, the Wand corresponds to Fire, and the Cup corresponds to Water. Each of these subjects will be dealt with in greater detail as the need arises. Aside from these factors the most important undertaking of the Second Order is what is known as the Knowledge and Conversation of the Holy Guardian Angel.

The Holy Guardian Angel (sometimes written as HGA) is perceived both as being part of the initiate as well as consisting of an element which is trans-personal and which transcends the "Pseudo- Self"⁽⁶⁰⁾ or the unenlightened sense of "I". The role of the Holy Guardian Angel is to aid and teach the initiate the necessary wisdom to cross the Great Abyss which separates the Second and Third Orders.

As we see in Figure Three, there is a boundary between the Second Order and the Third Order. This boundary is known as the Abyss which lays in the pseudo sefira Da'at (Heb. Knowledge). The Abyss represents a barrier or "buffer" between rational and monophasic consciousness and a form of trans-rational, trans-personal consciousness which incorporates a polyphasic paradigm.⁽⁶¹⁾ In the lower Grades of the First Order the initiate was attempting to cultivate a balanced personality where no one factor was dominant. In the Second Order the initiate attempts to forge a connection with the "Higher Genius." At the threshold of the Third Order the initiate must face or rather must experience the Chaos of Choronzon, the denizen of the Abyss. Following the pattern of the World's descent myths the initiate must leave all preconceived and preconditioned notions of the subject-object dichotomy, of the tangibility of the external world, and the very existence of the initiate behind. Again, each initiate's experience would be different but the basic understanding is that "the Babe of the Abyss", to employ a phrase from Crowley, has undergone a complete shift in consciousness where all semblances of the "Pseudo-Self" have been discarded including the bond between the initiate and his or her Holy Guardian Angel. To all those who dwell below the Abyss the initiate of the Third Order has come into contact with, if not actually become one of, the "Secret Chiefs" who help guide the destiny of Humanity.⁽⁶²⁾

The ritual generally used by the Golden Dawn to attain this Knowledge and Conversation is based on the "Abramelin Operation."⁽⁶³⁾ This Operation is supposed to last six months and begins with the initiate setting aside a room within one's house or a place specifically sanctified which is to become the "oratory." In this oratory the initiate is to spend a prescribed amount of time in solemn prayer. The type of prayer is left to the initiate but it must "issue from the midst of your heart."⁽⁶⁴⁾ As the Operation progresses the time spent in prayer increases from a few minutes a day to several hours and the initiate must observe a fast throughout the entire period. During the six months the initiate is to avoid any contact with the outside world and if this is not possible then he or she is to avoid any kind of communication or sensual stimulation as much as possible. The culmination of the Operation comes with the invocation of the Holy Guardian Angel. According to Abramelin the Angel:

will never abandon you, he will lead you in the Way of the Lord, and he will watch carefully over you to assist you, and consent unto the present Operation of the Sacred Magic, so that you may be able to constrain the Spirits accursed to God, unto the honour of Your Creator, and for your own good and that of your neighbour.⁽⁶⁵⁾

The "Sacred Magic" referred to in the above citation is not only the invocation of one's Holy Guardian Angel, it is also an evocation of the Archangels who in turn control the Four Infernal Princes and their legions. The main premise is that the initiate, with the aid of his or her Holy Guardian Angel, utilizes certain sigils or seals to bind the demonic beings into servitude. While this is the format of the Operation as found in The Sacred Magic of Abra-Melin the individual application and experiences of the Operation within the Golden Dawn would vary from initiate to initiate. As we will see later, Crowley actually took seven years to complete the Operation. For the Golden Dawn the emphasis was not so much on the literal subjugation of demons as on the connection of the initiate with the Holy Guardian Angel as a form of psychopomp⁽⁶⁶⁾ which would aid the initiate in forming a link with their "Higher Self" and eventually the Third Order.⁽⁶⁷⁾ However, we should keep in mind that the Golden Dawn generally felt that the only way to reach the Third Order was through the ultimate initiation, i.e., death. Crowley would come to denounce this assumption and claim that it was not only possible but essential for the initiate to attempt to attain membership in the Third Order, while living in this incarnation.

While few of the themes found throughout the Three Orders are unique in and of themselves, as there are many similar if not identical attributes in many different spiritual disciplines, they are combined in such a way that the initiate is guided through a graded initiatory ritual practice which employs a surprisingly coherent and cohesive system of Masonic, Egyptian, Gnostic, Hermetic, Kabbalistic, and mystical Christian mythologies. These symbol systems coupled with the many tools and weapons of the type of Ceremonial Magic practiced by the Golden Dawn cause a deep imprint, through various drivers ⁽⁶⁸⁾, on the psyche of the initiate.⁽⁶⁹⁾

Besides its beauty and ingenuity the Golden Dawn was also a stunning example of the abuse of power, jealousy, misplaced loyalties, and perhaps worst of all in light of the nature and role of the Order, egotism. Most of these complications centered around the political issue of who had the legitimate authority to initiate and who did not. Near the end of its history the Golden Dawn fell into disrepute. The documents which the Order was founded on were thrown into question. Two of the main founders of the Order (Westcott and Woodman) left the Order leaving Mathers sole autocrat. A largely political schism within the Second Order erupted between W.B. Yeats and Mathers around various issues such as authority, temple property, and initiatory lineage. Crowley applied to the Second Order during the schism, while Mathers was in France, but was refused. Crowley's lack of respect for authority and his bi-sexuality made it difficult for the members of the Second Order to accept Crowley as one of their own. Crowley had sided with Mathers as he felt that Mathers was the legitimate leader of the Order and looked to Mathers as a guru. The Yeats "camp" was becoming more concerned with Mathers' dictatorial personality and Crowley naturally put himself at odds with Yeats and the Second Order.

This issue of power is one of the main difficulties with many Occult Orders then and now. If Mathers claimed to be the only individual in the Order to have contact with the "Secret Chiefs" and they are the ones (real or imagined) who bestow the authority it becomes very difficult to prove that he was or was not the legitimate leader. Even to this day there are examples of individuals copy writing the name "Golden Dawn". Through the use of the legal system (a modern form of "Secret Chiefs") contemporary Orders can enforce their own interpretation of what the Western Esoteric Tradition should look like. If anyone else infringes on this view they are forced to conform or face being sued.

The egotistic atmosphere of power struggles and imposed moral constructs demonstrates that even though the Order had the potential to function as a transformative initiatory society, and did in many respects, ulterior motivations and desires surfaced when psychological tendencies were not kept in check.⁽⁷⁰⁾ This lack of mental discipline and psychological introspection would become a central theme in Crowley's later adaptation of the Golden Dawn's rituals and theories. One could argue that in many ways Crowley failed to practice what he preached. Many aspects of Crowley's personality stand contrary to his claims of spiritual enlightenment. His inflated sense of self, his, at times, racist, sexist and classist tendencies reflect more of an individual who has regressed rather than progressed. However, despite these "character flaws" Crowley still reveals penetrating and poignant insights into his own spiritual nature and the nature of those who came in contact with him. The above has been an extremely brief introduction to the Golden Dawn and does not do justice to either the beauty or melodrama brought about by a thorough study of the history of the Order. The primary information for the introduction comes from four main sources which, when taken together, form a reasonable background to the history and workings of the Order.

The first is The Golden Dawn by Israel Regardie.⁽⁷¹⁾ The modern one-volume work compiles much of the ritual, symbolism, and Knowledge Lectures of the Golden Dawn and is a much clearer introduction than Crowley's publication of similar works in the first volume of The Equinox. The second source, Magicians of the Golden Dawn⁽⁷²⁾ by Ellic Howe gives a thorough though unsympathetic overview of the Golden Dawn and the people involved.⁽⁷³⁾ A third source which is as equally useful as Howe's book in introducing the main figures of the Golden Dawn is R.A. Gilbert's The Golden Dawn Scrapbook.⁽⁷⁴⁾ The final source, Ritual Magic in England⁽⁷⁵⁾ by Francis King, is also very thorough in its treatment of the history of the Order within a greater historical context.

From within this often surreal atmosphere of the Golden Dawn Aleister Crowley first heard the potent words of the Neophyte initiation which would prove to be profoundly influential throughout the remainder of his life:
Inheritor of a Dying World, we call thee to the Living Beauty. Wanderer in the Wild Darkness, we call thee to the Gentle Light. Long hast thou dwelt in Darkness. Quit the Night and seek the Day.⁽⁷⁶⁾

A Brief Biography of Aleister Crowley

Aleister Crowley was truly a fascinating and complex individual. Besides his writings and adaptations of the Western Esoteric Tradition Crowley was also accomplished in mountain climbing⁽⁷⁷⁾ chess⁽⁷⁸⁾, poetry⁽⁷⁹⁾, writing essays⁽⁸⁰⁾, and short stories. Crowley was also involved in a great deal of experimentation with altered states of consciousness through the use of various trance states induced by such methods as meditation/ visualization, drugs ⁽⁸¹⁾ and sex. Most of these parts of his life will not be covered in the brief biography which will follow. Only those occurrences which are essential to Magick/Liber Aba will be addressed.⁽⁸²⁾

Aleister Crowley was born on Oct. 12,1875 as Edward Alexander Crowley at Leamington Spa, Warwickshire. His father, Edward Crowley, was a lay preacher for the ultra-orthodox Plymouth Brethren⁽⁸³⁾ as well as the owner of Crowley Breweries. Crowley's relation with his father was generally a positive one and upon his death on March 5^th, 1887 Crowley was thrown into a depression which affected him deeply. Crowley began to question the legitimacy of the Christian mythology and he recalls in Magick/Liber Aba: "After his death I was tortured with intense persistency, till I said: Evil, be thou my good!"⁽⁸⁴⁾ With this statement Crowley began to explore the "darker" aspects of the Christian tradition such as the figure of Satan and the imagery of Revelation. He felt no need to leave the Christian tradition, only to explore all facets of it.

Crowley's relation with his mother was a constant source of annoyance as can be seen in the following citation from Confessions:

The important points about the woman are that her schoolmates called her "the little Chinese girl", that she painted in water colour with admirable taste destroyed by academic training, and that her powerful natural instincts were suppressed by religion to the point that she became, after her husband's death, a brainless bigot of the most narrow, logical and inhumane type.⁽⁸⁵⁾

In many ways Crowley's recollection of his mother mirrored his feelings toward Christianity. Crowley felt that the Christian tradition was suppressive and destructive. As can be seen in his later writings he made no concession to social norms and as a result was the victim, though not entirely innocent, of media campaigns labeling him "The Wickedest Man in the World."

Crowley as Anti-Christ

Many of Crowley's works have a decidedly anti-Christian tone but this issue is a complex matter. For his entire youth the only source of literature available to him was the Bible. He, like most children, was drawn to the more colourful characteristics of Scripture. What follows are two citations which help decode some of Crowley's feelings toward the Christian tradition:

The Bible was his⁽⁸⁶⁾ only book at this period; but neither the narrative nor the poetry made any deep impression on him. He was fascinated by the mysterious prophetic passages, especially those in Revelation. The Christianity in his home was entirely pleasant to him, and yet his sympathies were with the opponents of heaven . . . He preferred the Dragon, the False Prophet, the Beast, and the Scarlet Woman, as being more exciting.⁽⁸⁷⁾

I had been perfectly genuine in my ambition to lead a life of holiness; the idea of intimate communion with 'Jesus' was constantly present to my mind. . .I asked one of the masters one day how it was that Jesus was three days and three nights in the grave, although crucified on a Friday and risen again on Sunday morning. He could not explain and said that it had never been explained. So I formulated the ambition to become a shining light in Christianity by doing this thing which had never yet been done.⁽⁸⁸⁾

Eventually Crowley turned his curiosity and keen interest and knowledge of Scripture towards an attempt to define and carry out the Ultimate Sin which was sympathetic to those figures within Scripture he felt drawn towards. Eventually Crowley came to the conclusion, given the post-Victorian and Brethren atmosphere, that this Sin was the sexual act and began to explore it with great vehemence. For the young Crowley this sexual sacrilege became a new frontier to conquer with the Biblical figure of Satan (-Heb.-Adversary, accuser) as the new frontier's figurehead.⁽⁸⁹⁾ Despite his "satanism" Crowley still felt the Brethren was the only true way towards Salvation: "Indeed, my falling away from grace was not occasioned by any intellectual qualms; I accepted the theology of the Plymouth Brethren. In fact, I could hardly conceive of the existence of people who might doubt it. I simply went over to Satan's side; and to this hour I cannot tell why."⁽⁹⁰⁾

Despite these views on Christianity Crowley states that as late as 1894 he was still writing hymns and poems of Christian piety. Many of the poems found in his Collected Works⁽⁹¹⁾ are infused with a sense of reverent veneration. In his book The Gospel According to St. Bernard Shaw(Liber 888- published in 1974 as Crowley on Christ (edited by Francis King), London: C. W. Daniel Co. Ltd., 1974) Crowley gives a fascinating reply to Shaw's preface to Androcles and the Lion, which develops his, Crowley's, interpretation of the life of Jesus. A final citation from his recollections of his early years will act as a summation of Crowley's view of Christianity which followed him throughout his life:

It seems as if I possessed a theology of my own which was to all intents and purposes, Christianity. My satanism did not interfere with it at all; I was trying to take the view that the Christianity of hypocrisy and cruelty was not true Christianity. I did not hate God or Christ, but merely the God and Christ of the people whom I hated. It was only when the development of my logical faculties supplied the demonstration that the Scriptures support the theology and practice of professing Christians that I was compelled to set myself in opposition to the Bible itself. It does not matter that the literature is sometimes magnificent and that in isolated passages the philosophy and ethics are admirable. The sum of the matter is that Judaism is a savage, and Christianity a fiendish, superstition.⁽⁹²⁾

As we shall see many of Crowley's earlier views of Christianity, sexuality and morality helped to develop his later writings on the philosophy and definition of the Western Esoteric Tradition. Crowley felt that the dogma of Christianity and Judaism repressed and stifled one's True Will. He also felt that these traditions comprised what he termed the "Old Aeon" while his work was to help establish a new Aeon for Humanity.⁽⁹³⁾

Crowley and the Golden Dawn

Aleister Crowley became an initiate of the Outer Order of the Golden Dawn on Nov. 18, 1898. He writes:

I took the Order with absolute seriousness. I was not even put off by the fact that its ceremonies were taking place at Mark Mason's Hall. I remember asking whether people often died during the ceremony. I had no idea that it was a flat formality and that the members were for the most part muddled middle-class mediocrities. I saw myself as entering the Hidden Church of the Holy Grail. This state of my soul served me well. My initiation was in fact a sacrament.⁽⁹⁴⁾

Part of the process of initiation of the Golden Dawn was to pick a magical motto (generally the mottos are in Latin) which was to represent a spiritual goal or a part of oneself which the initiate wishes to cultivate. Crowley's Neophyte motto was Perdurabo which he translates as "I will endure unto the end."⁽⁹⁵⁾ At the time of his initiation Crowley would have been referring to his endurance and dedication to completing the Great Work of spiritual development.⁽⁹⁶⁾

Following the initial initiation Crowley quickly devoured the following "Knowledge Lectures" or lessons and in May 1899 Crowley took the Grade of Philosophus 4 = 7 which is the last Grade of the First or Outer Order. It was at this time that Crowley purchased Boleskine House⁽⁹⁷⁾ as a place to begin the Abramelin Operation. However, the Operation was cut short due to the schism mentioned above. By the time Crowley had taken his Portal grade, a preliminary to the Adept degree of the Second Order, the revolt was already in full swing. The wisdom and authority of Mathers was doubted, challenged and repudiated. Crowley was barred from further advancement in the London group (Mathers was in France at this time) despite the deliberate warning contained in Mathers' manifesto: "What I discountenance and will check and punish whenever I find it in the order is the attempt to criticize and interfere with the private life of members of the Order . . . . The private life of a person is a matter between himself or herself and his or her God."⁽⁹⁸⁾

In 1900 Crowley came to the aid of his mentor, "Mac Gregor"Mathers, in Paris. Soon after meeting with Mathers Crowley was given his Adeptus Minor 5= 6 Grade by Mathers. After the initiation Crowley acted as an agent of Mathers in order to determine who was loyal to Mathers and who was not. Needless to say the "Yeats Camp" did not acknowledge Crowley's initiation nor Mathers' capacity to initiate anyone. After a juvenile battle of threats and thefts by both "Mathers' Camp" and the "Yeats Camp" Crowley left for Mexico for a long needed hiatus from the Western Esoteric Tradition.

After distancing himself from magic for a period Crowley returned to the Great Work in 1901 with renewed dedication:

On May 1^st I find in my diary the following words: "I solemnly began anew the operations of the 'Great Work." I had mapped out for myself a definite programme [sic] which was to combine what I had learnt from Eckenstein⁽⁹⁹⁾ with the methods of the Order. For instance: I had extracted the Magical Formula of the Ritual of the Neophyte and applied it to a Ceremony of Self-Initiation. I now simplified this and got rid of the necessity of the physical temple by expressing it in a series of seven mental operations.⁽¹⁰⁰⁾

Through his experiences in Mexico Crowley found that one could be self initiated thereby overriding the need for an Order or mentor which had not been the case before. However, the form of self initiation described by Crowley still implies a Western Esoteric "Cycle of Meaning." Though there may be no "guru/shaman" in the strictest sense to help interpret and reinforce the experiences, one would still be operating from within a very specific symbol-system. In essence Crowley's earlier training in the Golden Dawn would lay the foundation of his experiences as it would have for anyone else who entered the Order.

The next important incident in Crowley's life which had an impact on Magick/Liber Aba is his contact with Aiwass who dictated Liber Al vel Legis sub Figura CCXX as deliverd by XCIII=418 to DCLXVI⁽¹⁰¹⁾ or simply The Book of the Law.

The Book of the Law

Crowley's first wife, Rose, went into a trance on March 16^th , 1904, which resulted in a message being given to Crowley ("They're waiting for you"⁽¹⁰²⁾), through Rose, from some discarnate entity(ies). The result was that Crowley was informed by his newlywed that he was to invoke the Egyptian god Horus but in a manner which was different from the methods taught in the Golden Dawn. After putting Rose through several tests⁽¹⁰³⁾ Crowley was convinced of the validity of her request and began to invoke Horus.⁽¹⁰⁴⁾ For one hour a day over three days, April 8, 9, & 10^th 1904, Crowley entered a trance state wherein he received dictation from what he called a præter-human entity named Aiwaz (Aiwass). This dictation was initially titled Liber L vel Legis and was later changed to Liber AL vel Legis to conform with certain Qabalistic assumptions made by Crowley latter in his life.⁽¹⁰⁵⁾ Crowley, who was no stranger to unusual occurrences, was compelled to write at a furious pace. Eventually, years later, he came to the conclusion that Aiwaz was in fact his Holy Guardian Angel and that he, Crowley, had been chosen by Horus⁽¹⁰⁶⁾ (speaking through Aiwaz) as the medium to spread the message of the New Aeon. This complex message is summarized by one word: µ (Thelema-Will).⁽¹⁰⁷⁾

Liber Legis and the New Aeon

Crowley divided history into three sections or Aeons which reflected stages of human development. The first stage is the Aeon of Isis. This period corresponds to early matriarchal societies which emphasized the Goddess, in this case Isis, as All-Mother. The Universe in this Aeon was seen as being derived from the bounty of the Mother and there was no differentiation made between the individual and his or her environment. The second Aeon (circa 500 B.C.E-1904 C.E.) is symbolized by the dying and resurrecting god Osiris. For Crowley Osiris, as the All-Father, represents a time when "the Universe was imagined as catastrophic"⁽¹⁰⁸⁾ and the reality of resurrection was based on a misunderstanding of the nature of the rising and setting of the sun. In early patriarchal societies, claims Crowley, the assumption that the sun died on a daily basis and resurrected again every morning led to the assumption that the individual must also be reborn after death.⁽¹⁰⁹⁾ As a result of this understanding there is an emphasis on corpses (Corpus Christi, the relics of Buddha and the Christian saints, etc.) in the Second Aeon. The third Aeon, the Aeon of Horus the Crowned and Conquering Child, began in 1904 with the reception of Liber L vel Legis and symbolizes the culmination of the influences of the previous two Aeons. Horus is seen as bi-sexual or perhaps more correctly as an androgyne, a being who unites aspects of both his Mother (Isis) and his Father (Osiris). In the Aeon of Horus there is also an underlying tone of "childishness" in society.

In the introduction to The Book of the Law Crowley's summation of this Aeon is, in some ways, as accurate today as when it was written in 1938:

Consider the popularity of the cinema, the wireless, the football pools and guessing competitions, all devices for soothing fractious infants, no seed of purpose in them. Consider sport, the babyish enthusiasms and the rages which it excites, whole nations disturbed by disputes between boys. Consider war, the atrocities which occur daily and leave us unmoved and hardly worried. We are children. How this Aeon of Horus will develop, how the Child will grow up, these are for us to determine. . .⁽¹¹⁰⁾

Crowley posits that eventually there will be a fourth Aeon which will transcend the Aeon of Horus for which he was the Logos. This Aeon is roughly described as the Aeon of Maat, the Egyptian goddess of Truth and Justice.⁽¹¹¹⁾ However, before the Aeon of Maat can manifest Humanity must help the Child Horus to grow to adulthood through an intimate understanding of not only the Aeon but also each person's role, reflected in the fulfilment of their True Will, in the Aeon. In order to better understand Liber Legis it will be necessary to briefly review the main figures revealed in its three short chapters.

Nuit, Hadit and Ra-Hoor Khuit: The Trinity of Liber Legis

The Book of the Law is comprised of three chapters totaling 220 (CCXX) verses. Each chapter deals with one specific figure in Crowley's cosmology. The first figure of the book is the Egyptian Sky Goddess Nuit who is generally pictured in Egyptian art as a blue arched woman whose body represents the sky. Though Nuit (Nu, Nut) is traditionally perceived as the Egyptian Goddess she should not be thought of in a literal sense in this particular application. For Crowley, Nuit represented the infinite vastness of the universe, the ever presence of space.⁽¹¹²⁾ She also represents, in Crowley's understanding, the passive qualities which are generally attributed to the energy of Yin found in the Taoist philosophy. The whole first chapter revolves around Nuit as an energy of love and of beauty.⁽¹¹³⁾ Crowley found this emphasis on beauty and happiness very difficult for at the time of the reception of the Book he was deeply involved in the contemplation of the Buddhist philosophical concept of dukkha (suffering/sorrow). With this emphasis on the sorrowful nature of life Crowley could not come to terms with the Book stating that life was, in fact, pure joy. This was one of the reasons he insisted that the Book could not have come from his unconscious or conscious self.⁽¹¹⁴⁾

Perhaps one of the most important verses from the Liber Legis for Crowley was I,3: "Every man and every woman is a star." This verse is interpreted as meaning that every person has a unique being though all are part of the wholeness of Nuit. The goal of each star is to discover its True Will. Once one discovered his or her True Will (or orbit if we stick to the star analogy) then he or she must follow through without restricting that Will in any way-"The word of Sin is Restriction."(I, 42) This emphasis on Will permeated every aspect of Crowley's life. The greeting used by Crowley, and all Thelemites, then and now, is "Do what thou wilt shall be the whole of the Law." to which the reply is "Love is the Law, love under will"⁽¹¹⁵⁾ Though this greeting is far too complex to define in any detail, it is important to understand that Will is not to be understood as a passing fancy. Contrary to the view of many of Crowley's detractors this does not mean one can do as one pleases. In this context the Will is the natural path of a spiritually realized person.⁽¹¹⁶⁾

The second chapter introduces Hadit (Had). Where Nuit represents the infinite vastness of the universe, Hadit represents the ever present point within space.⁽¹¹⁷⁾ "In the sphere I am everywhere the center, as she, the circumference, is nowhere found"(II,3) Hadit is equivalent to the Yang of the Taoist philosophy, i.e., the active male principle.⁽¹¹⁸⁾ Hadit can also be described as that mystical inner drive or force, in potentia, which energizes and pushes the individual along his or her orbit. Generally speaking, Nuit and Hadit should be taken as two parts of a unifying whole-"For I am divided for love's sake, for the chance of union"(I,29). In The Law is for All Crowley gives the following summary of Nuit and Hadit:

The theogony of our Law is entirely scientific. Nuit is Matter, Hadit Motion, in their full physical sense. They are the tao and the te of Chinese Philosophy; or, to put it very simply, the Noun and Verb of grammar. Our central Truth- beyond other philosophies-is that these two infinities cannot exist apart.⁽¹¹⁹⁾

Crowley and his followers have written literally thousands of pages on the meaning of each of these figures. Most of the interpretations involve deep knowledge of complex Qabalah and are, unfortunately, beyond the scope of this paper.

The third figure of Crowley's trinity, Ra-Hoor-Khuit.⁽¹²⁰⁾, is generally the most disturbing figure for first time Crowley readers. Chapter One has a tone of reverence and beauty and Chapter Two has an overall feeling of spiritual agitation in the sense of stirring oneself towards spiritual realization (in many ways Hadit is synonymous with the Tantric notion of Kundalin ). Chapter Three is filled with a Martial () and destructive tone. This chapter describes the destruction of the Aeon of Osiris and the birth of the Aeon of Horus-"Now let it first be understood that I am a god of War and of Vengeance."(III,3) Ra-Hoor- Khuit is the figure of retribution who will sweep aside the debris of the old Aeon.

In the commentary on III, 3 in The Law is for All Crowley describes the relation between Ra-Hoor-Khuit and himself:

The God of Vengeance is in Greek ' , Aleister. For some reason which I have not been able to trace, this God became Alastor, the Desert Dæmon of the Rabbins, then later the "Spirit of Solitude" of Shelly. The attribution is appropriate enough, the root apparently, "I wander." The idea of "Going" is dreadful to the bourgeois, so that the wanderer is "accursed." But, me judice, to settle down in life is to abandon the heroic attitude; it is to acquiesce in the stagnation of the brain. I do not want to be comfortable, or even to prolong life; I prefer to move constantly from galaxy to galaxy, from one incarnation to another. Such is my intimate individual will. It seems as thou [sic] this "god of war and Vengeance" is merely one who shall cause men to do their own Wills by Going as Gods do, instead of trying to check the irresistible course of Nature.⁽¹²¹⁾

Ra-Hoor-Khuit, as the destructive aspect of the Egyptian God Horus, is the force which actualizes or concretizes the spiritual stimulation symbolized by Hadit. Ra-Hoor-Khuit destroys any social or spiritual fetters which might prevent the discovery and implication of one's True Will. So, in fact, the role of Ra-Hoor is a positive one though on the surface it may appear negative and destructive.

The most powerful verses which reflect the nature of Crowley's understanding of this aspect of Horus are III, 51-55.⁽¹²²⁾ Here is a summary of Crowley's comment on verses 51-54:

51.We must consider carefully the particular attack . . . against each of these "gods", or prophets . . . Thus it is the eyes of "Jesus"-his point of view-that must be destroyed; and this point of view is wrong because of his Magical Gesture of self-sacrifice.

One must not for a moment suppose the historicity of "Jesus". "Jesus" is not, and never was, a man; but he was a "god", just as a bundle of old rags and a kerosene tin on a bush may be "god". There is a man-made idea, built of ignorance, fear, and meaness, for the most part, which we call "Jesus" . . .

52.Mohammed's point of view is wrong too; but he needs no such sharp correction as "Jesus". It is his face- his outward semblance- that is to be covered with His wings. . . The external creed is mere nonsense suited to the intelligence of the peoples among whom it was promulgated.

53. The religion of Hindustan, metaphysically and mystically comprehensive enough to assure itself the possession of much truth, is in practice almost as superstitious and false as Christianity, a faith of slaves, liars and dastards. The same remarks apply roughly to Buddhism.

"Mongol": presumably the reference is to Confucianism, whose metaphysical and ethical flawlessness has not saved its adherents from losing those ruder virtues which are proper to a Fighting Animal. . .⁽¹²³⁾

As can be seen from the above citation the author of the Book of the Law had a great deal of anger and hostility directed towards the organized religions of the world. The third chapter is very militant and damning. According to the Book, Crowley is to be the priest and Logos of the new Aeon. He was charged with the duty of spreading the Word of the Aeon of Horus with Ra-Hoor-Khuit as his source of power.

Another dynamic of Horus which balances Ra-Hoor-Khuit is Hoor-paar-kraat (Harpocrates) or the God of Silence⁽¹²⁴⁾ who can be seen as the repose or the settling of the spiritual agitation initiated by Ra-Hoor-Khuit. Hoor-paar-kraat is a form of containment of gnosis wherein one looks inward while Ra-Hoor-Khuit is directed outwards. These two factions are then joined together as one whole: Heru-Ra-Ha ⁽¹²⁵⁾. Crowley's cosmology will be elucidated as the need arises. However, the majority of his works after 1906 are either heavily influenced by or concerned specifically with his cosmology as explained above. As a result any treatment will be cursory at best.⁽¹²⁶⁾

With this brief introduction to key points in Crowley's understanding of the Western Esoteric Tradition we now turn to Magick/Liber Aba. As mentioned previously this work was undertaken by Crowley to act as an introduction to his system of spiritual attainment. He wanted it to be an easily accessible work for every person to understand and utilize. Given the depth and arcane subject matter Crowley's aspirations were not fully realized. However, thanks to the extensive editorial work of Hymenaeus Beta of the O.T.O. on the most recent edition of Magick/Liber Aba Crowley's vision is closer than ever.

Magick/Liber Aba of Aleister Crowley

The genesis of Magick/Liber Aba has a very interesting and unusual history behind it. In an astral working⁽¹²⁷⁾(1911) with a seer (or Scarlet Woman⁽¹²⁸⁾), Mary d'Este Sturges, Crowley made contact with the Secret Chiefs of the Third Order during what has become known as the Abuldiz Working.⁽¹²⁹⁾ In this Working Crowley was instructed, through Soror Virakam (i.e., Sturges), to write a book which would set forth, in a very comprehensible manner, Crowley's views on Magick and mysticism. In his Confessions Crowley states:

The idea was as follows. I was to dictate; Virakam to transcribe, and if at any point there appeared the slightest obscurity-obscurity from the point of view of the entirely ignorant and not particularly intelligent reader; in a word, the average lower-class man in the street- I was to recast my thoughts in a plainer language. By this means we hoped to write a book well within the compass of the understanding of even the simplest-minded seeker after spiritual enlightenment.⁽¹³⁰⁾

The actual text of Magick/Liber Aba is divided into four parts.⁽¹³¹⁾ Part One is entitled "Mysticism: Meditation- The way of attainment of Genius or Godhead Considered as a Development of the Human Brain ", Part Two is entitled "Magick: Elementary Theory- Ceremonial Magick-The Training for Meditation ", Part Three is "Magick in Theory and Practice", and finally, Part Four is "Thelema: The Law (previously published as "The Equinox of the Gods [The Equinox Vol. III, no. iii] ).

Part One: Mysticism (Meditation)⁽¹³²⁾

Part One of Magick/Liber Aba deals primarily with the general outline of the techniques of yoga that Crowley had learned through his Golden Dawn mentor, Allan Bennett, and through his travels in India (1901-02). In this part of the book, Crowley approaches the discipline of yoga not only from personal experience but from the perspective of the Western Esoteric Tradition. He states: "Part One of Book Four expounds the principles and practice of mysticism in simple scientific terms stripped of all sectarian accretion, superstitious enthusiasms or other extraneous matter."⁽¹³³⁾ The primary goal of the practice of yoga in the Western Esoteric Tradition is exploration and control of mental tendencies or simply put, mental discipline which is aimed at a union with God. To better understand Crowley's approach to yoga we turn to The Equinox, Vol. I, no. ii where he equates various forms of yoga with the disciplines of the Western Esoteric Tradition:

1.Yoga is the art of uniting the mind to a single idea. It has four methods.

jñnayoga	Union by Knowledge
rjayoga	Union by Will
bhaktiyoga	Union by Love
hahayoga	Union by Courage
add mantrayoga	Union through Speech
karmayoga	Union through Work

These are united by the supreme method of Silence.

2. Ceremonial Magic is the art of uniting the mind to a single idea. It has four methods.

The Holy Qabalah	Union by Knowledge
The Sacred Magic	Union by Will
The Acts of Worship	Union by Love
The Ordeals	Union by Courage
add The Invocations	Union through Speech
The Acts of Service	Union through Work

These are united by the supreme method of Silence.⁽¹³⁴⁾

For Crowley the most important part of the practitioner's training was his or her initial mental discipline. Without rigorous training the practitioner would be more likely to fall prey to delusions fabricated by the ego. Once the practitioner penetrated the contents and complexes of the levels of the psyche, it would be easier for the practitioner to differentiate the quality and nature of various experiences encountered through rituals or "Astral Work". Unyielding concentration and prolonged visualization are essential qualities in the Western Esoteric Tradition and as a result these skills must be developed and honed from the earliest stages of the practitioner's training. Thus, the general focus of Part One centers on placing what is termed in Buddhism "the Monkey Mind" under the control of the practitioner's will. Crowley states: "It is by freeing the mind from external influences, whether casual or emotional, that it obtains power to see somewhat of the truth of things . . . Let us determine to be masters of our minds."⁽¹³⁵⁾

The practitioner is led through key practices of the discipline of yoga such as: sana (posture), pryma (control of the breath)and mantrayoga (use of a sacred word or phrase in meditation), yama (ethical practices), pratyhra (the withdrawal of the senses from sense objects), dhra (concentration), dhyna (consciousness which merges with the object of meditation), and samdhi (a state of total absorption with an object which is beyond waking, dreaming or deep sleep in which mental activity ceases). These practices are given in a systematic outline of both depth and brevity though it should be reinforced that the uses of the above terms though traditional to "Eastern" yoga are being applied from within the confines of the Western Esoteric Tradition.

The importance of these principles is reiterated throughout many of Crowley's works regarding the Western Esoteric Tradition. In the Summary of Part One Crowley recapitulates his understanding of the aforementioned principles. sana stills the body while pryma helps to regulate and secures the body so that no impulses from the body disturb the mind. Yama stills the emotions and passions.⁽¹³⁶⁾ Pratyhra marks the beginning of the control of thought in general. The latter attributes merge to control all thoughts through the concentration upon a single thought. Each of these practices was to be taught to the Student through Crowley's Order, the A.^..A.^.., which he personally founded and developed the curriculum and practices.⁽¹³⁷⁾

The first goal of the Student (the preliminary training required before being accepted into the Order as a Probationer 0= 0) was to acquire a general knowledge of various methods of spiritual attainment. Most of the titles are either from Crowley or works which heavily influenced him. Some works on yoga which were to be studied were Rja-Yoga by Swmi Viveknanda, the iva Samhit and the Hathayoga Pradpik. Even before the onset of the practice of yoga the Student had to have a thorough (as thorough as the period would allow) background in the main principles of the discipline.⁽¹³⁸⁾

After a general grasp of the individual's mental process, as determined by his or her superior, the initiate is introduced to the main symbols of the Western Esoteric Tradition which are developed in Part Two of Magick/Liber Aba.

Part Two: Magick, Elemental Theory

(Ceremonial Magick: The Training for Meditation)

Part Two of Magick/Liber Aba is an introduction to Crowley's understanding of the main principles of the Western Esoteric Tradition as a form of mental discipline similar to that of traditional "Eastern" yoga practices. In the second part the various ceremonial "Weapons", "Tools" or "Instruments" of the Western Esoteric Tradition are introduced in great detail. As mentioned above (and in Figure Four) these Elemental tools have many correspondences. When the practitioner sees or picks up his or her Dagger he or she is calling forth the faculties of a piercing and penetrating intellect. The tools are used in various rituals either together or individually where one may need to address a particular issue⁽¹³⁹⁾ governed by that particular Element or they may simply lay on the Altar to represent the interconnectedness of the Elements. What follows is a brief review of each Weapon as they are given in Part Two of Magick Liber Aba.

The Temple

The Magician's Temple represents the whole of the external universe. The actual physical layout of the Temple was not a great matter of concern for Crowley as the most important aspects of ritual conducted within the Temple are through the use of visualization. Even though the Temple could be nothing more than a small room the practitioner could be standing in the Parthenon or on a floating cube in the vastness of space.

The Circle

The Circle both confines and protects the Magician. According to Crowley the Circle is chosen by the practitioner because it affirms his or her identity with the infinite, it affirms the equal balance of his or her working; since all points on the circumference are equidistant from the center. With the Circle the Magician affirms the limitations implied by his or her devotion to the Great Work. As a result he or she no longer wanders about aimlessly in the world.⁽¹⁴⁰⁾

Around the Circle are placed various divine names (in Crowley's case these names are taken from the Thelemic pantheon) which protect the Magician. Within the Circle is a Tau cross of ten squares:⁽¹⁴¹⁾

The Tau and the Circle together make one form of the Rosy Cross, the uniting of the subject and object which is the Great Work, and which is symbolized as this cross and circle, sometimes as the liga-yoni, sometimes the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage, "chymical nuptials," and in a hundred other ways. Whatever the form chosen, it is a symbol of the Great Work.⁽¹⁴²⁾

The Altar

"The Altar represents the solid basis for the Work, the fixed Will of the Magician; and the law under which he works."⁽¹⁴³⁾ Traditionally the Altar is a double cube where the top of the Altar corresponds to the highest sefira (Kether) and the bottom is the lowest (Malkut). The Altar should be adorned with symbols which reflect the laws of Nature though each Magician must develop his or her own system of symbolism.

The Scourge, the Dagger, and the Chain

For Crowley "the Scourge, Dagger, and the Chain represent the three alchemical principles of Sulfur [ ], Mercury [ ], and Salt []."⁽¹⁴⁴⁾ As with "philosophical alchemy" these three substances are not to be taken literally, they represent certain arcane principles. "Sulfur represents the energy of things, Mercury their fluidity, Salt their fixity. . .An almost exact analogy is given by the three gunas (Skt."fundamental quality") of the Hindus: sattva, rajas, and tamas. Sattva is Mercury, equable, calm, clear; rajas is Sulphur, active, excitable, even fierce; tamas is Salt, thick, sluggish, heavy, dark."⁽¹⁴⁵⁾ On a practical level the Scourge is applied (actually or symbolically) to excite a sluggish disposition and symbolizes severity, love and austerity. The Dagger is symbolic of the ability to calm over excitement (as in the practice of "blood letting") as well as determination and sacrifice, and the Chain binds wandering thoughts and symbolizes concentration on the task at hand.⁽¹⁴⁶⁾

The Holy Oil

The Holy Oil anoints both the Magician and his or her implements. The Oil "is the aspiration of the Magician . . . It is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above."⁽¹⁴⁷⁾ For Crowley the Holy Oil is made from four pure oils. The first oil is olive which is the gift of Minerva, the wisdom of God, the logos. The second oil, added to the olive, is myrrh which represents the sefira Binah or the Great Mother who is both the Understanding of the Magician and that sorrow and compassion which results from the contemplation of the Universe. The third oil is cinnamon which represents the sefira Tiferet which is the Sun-the Son, in whom glory and suffering are identical. The fourth and final oil is galangal which represents both Kether and Malkut, the First and the Last, the One and the Many. In this way the entire Tree of Life is blended together into the perfect gold.⁽¹⁴⁸⁾

There are also other symbols which are used in the Western Esoteric Tradition. The following Weapons are the most common implements to be found within the Tradition. They are to be held with great respect and reverence:

Further, the attitude of the Magician to his weapons should be that of the God to the supplicant who invokes Him. It should be the love of the father for his child, the tenderness and care of the bridegroom for his bride, and that peculiar feeling which the creator of every work of art feels for his masterpiece.⁽¹⁴⁹⁾

The Wand

The wand is the most identifiable implement of the Magician. In folk tales the wizard's power is synonymous with his wand, this view is not entirely incorrect. For Crowley the Wand is a symbol of the Magician's Will and Wisdom. Crowley goes into a great deal of explanation of the nature of the Wand but it is enough to know that the wand represents the entire being of the Magician focused on the Great Work. Crowley links the Wand with the Magical Oath or Holy Vow of Obedience which guides and binds the Magician. Also, the Wand has obvious phallic symbolism attached to it which demonstrates its potential for creative acts.⁽¹⁵⁰⁾

The Cup (Chalice)

As the Wand is an active phallic reference, the Cup is a receptive womb or yoni-like vessel. The Cup represents the Understanding (Binah) of the Magician. It is the ultimate symbol of the Great Mother, the vast expanses of the universe. In the Cup the Magician's work is purified and renewed and into the Cup he or she must give every drop of blood: "Kant has shown that even the laws of Nature are but the conditions of thought. And as the current of thought is the blood of the mind, it is said that the Magick Cup is filled with the blood of the saints. All thought must be offered up as a sacrifice."⁽¹⁵¹⁾

The Sword

While the Dagger is the honed intellect of the Magician, the Sword is martial in nature and represents the fortifying aspect of the analytical faculty of the Magician. Where the Dagger pierces the Sword cleaves. According to Crowley every thought and idea must be analyzed by the martial vigor of the Sword. Without this analytical ability he felt that the Magician would be more likely to become overcome by emotion which, for Crowley, was a constant attack on the tranquility of the mind.⁽¹⁵²⁾

The Pantacle (Pentacle)

The Pantacle is a flat disk of wax carved with symbols which the Magician feels represents his orher universe. An excellent example of a Pantacle, the Sigillum Dei Æmeth, can be found in the works of John Dee.⁽¹⁵³⁾ "The Wand was the Will of man, his wisdom, his word; the Cup was his understanding, the vehicle of his grace; the sword was his reason; and the Pantacle shall be his body, the Temple of the Holy Ghost"⁽¹⁵⁴⁾ In essence the Pantacle represents a picture of the Magician's material universe transformed into its fullest potential.

The Lamp

The Lamp is the light of the pure soul and is hung above the Altar with no lower support. When the Magician looks at the Lamp all fades away.

The instruments lie idle on the Altar; that Light alone burns eternally. The Divine Will that was the Wand is no more; the Path has become one with the Goal. The Divine Understanding that was the Cup is no more; for the subject and object of intelligence are One. The Divine Reason that was the Sword is no more; for the complex has been resolved into the Simple. And the Divine Substance that was the Pantacle is no more; for the many has become the One. Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditional and sempiternal, is this Light.⁽¹⁵⁵⁾

These objects are the main symbols used in the Western Esoteric Tradition. Though the interpretations are Crowley's, they do resonate with the generally accepted norms within the Tradition. The remainder of Part Two describes the personal attire of the Magician. The Crown (attainment of the Work), the Robe (concealment, silence, and protection), the Book (a record of every thought, word, and deed of the Magician), and the Lamen (a pictorial symbol unique to the Magician's symbol system). Each of the "vestments" is unique to the individual and may change over time (e.g., if in an Order the Magician may receive a new Robe with each initiation.)

Part Two introduces the reader to the basic theory behind much of the complex symbolism of the Western Esoteric Tradition.⁽¹⁵⁶⁾ Essentially the symbols represent facets or attributes of the practitioner. Taken individually these symbols compartmentalize or emphasize separate aspects of the individual. Taken in conjunction all the implements represent, symbolically of course, the fully balanced and developed individual. Part Three of Magick/Liber Aba then takes the theory of Magick in Part Two and applies it in practice.

Part Three: Magick in Theory and Practice

Much of Part Three is inundated with Thelemic language and symbols though once understood they do not interfere with an understanding of Crowley's main points in the practice of Magick. Throughout Part Three the reader is led from various subjects common to The Western Esoteric Tradition such as the Elemental Weapons, formulation of Godnames, divination, alchemy, etc., though in each case Crowley is attempting to reinterpret or transform certain theories and practices to conform with the current Aeon of Horus which he claims we entered into in 1904. However, an individual can still practice Crowley's methods without actually accepting the tenets of the Aeon of Horus though, Crowley would point out, he or she would be at a distinct disadvantage.

Many books on the Western Esoteric Tradition will cite Crowley's definition of Magick which is given in Part Three as: "Magick is the Science and Art of causing Change to occur in conformity with Will."⁽¹⁵⁷⁾ Add to this definition the first Theorem of Part Three: "Every intentional act is a Magical Act"⁽¹⁵⁸⁾ and we have the major crux of Crowley's understanding of the nature of Magic.⁽¹⁵⁹⁾ Crowley was attempting to bring the abstract and seemingly absurd practices of Magic to the average individual so that each person could apply the symbolism and practices to penetrate the deepest recesses of their being and surface renewed and fulfilled. However, this undertaking is no light matter and is more difficult than the yogic disciplines outlined in Part One.

In Part One the individual is taught to dissolve any notion of individuality or sensation not through a repressive action but through a passive but disciplined introspection. Part Two introduces the symbols of the Western Esoteric Tradition while Part Three begins with a treaty on the nature of the magical universe and how the magician is connected to it. At the heart of all Hermetic tradition is the assumption that there is an intimate connection between the Microcosm and Macrocosm.⁽¹⁶⁰⁾ The magician develops, or rather re-discovers, the link which bridges these two apparently dichotomous factions. This link is called the Body of Light (also known as the Astral Body) and it functions, for all intents and purposes, as a separate entity from the gross material organism of flesh and bone and which can partake in both "worlds".

The Body of Light

While in the early stages of training the Magician uses physical implements such as the Temple, the Wand, and the Cup, the Magician will eventually build a mental representation of all of the items in his or her Magical repository. As the Magician is conducting a ritual inside a consecrated physical Temple he or she is also simultaneously dwelling in a mental (spiritual) counterpart. Crowley went so far as to remove the necessity of the physical trappings entirely while spending several months engaged in intense mental concentration while crossing China on the back of a mule.⁽¹⁶¹⁾ Eventually, the Magician must depend not on the physical implements but on his or her carefully formed "astral" counterparts. However, before this can be accomplished, the Magician must have his or her astral senses fully developed.⁽¹⁶²⁾

Crowley's general understanding of the nature of the Body of Light, which is the vehicle through which the Magician travels on the Astral Plane, can be summarized through the following citations: "Within the human body there is another body of approximately the same size and shape, but made of a subtler and less illusory material. It is of course not "real"; but then no more is the other body!"⁽¹⁶³⁾ By this Crowley implies that the Body of Light exists in its own medium in the same way the world of dreams very rarely imposes on the so-called "real" world of waking consciousness.

This body, which is called by various authors the astral double, body of light, body of fire, body of desire, fine body, scin-læca, and numberless other names is naturally fitted to perceive objects in its own class- in particular, the phantoms of the Astral Plane.⁽¹⁶⁴⁾

In the early stages of training the Magician must attempt to develop his or her astral senses, i.e., capacity for visualization, to the point where when the Magician conducts an Astral Working (i.e., a ritual involving astral "projection") the world being entered into becomes as real for the Magician as the tangible mundane world. The early training of the Magician which can include the discipline of yoga helps the Magician solidify his or her mental fortitude while the symbols and images, which can be categorized on the Tree of Life, act as a form of guide for visualization practices. An example can be made with each of the correspondences for Tiferet given above on page 23. The Magician would know each symbol for Tiferet in a very intimate manner through his or her training. If the Magician wishes to "travel"to or invoke the qualities of Tiferet but did not see any of these correspondences then the Magician would know that what he or she was experiencing was not Tiferet.⁽¹⁶⁵⁾

In an essay in the Journal of British Studies entitled "The Sorcerer and His Apprentice: Aleister Crowley and the Magical Exploration of Edwardian Subjectivity"⁽¹⁶⁶⁾ Alex Owen gives a very fair interpretation of Crowley's Astral Work which he conducted with Victor Neuburg in Algiers in 1909.⁽¹⁶⁷⁾ Owen states that Crowley's astral experiences and researches help understand the historical roots of theories of subjectivity. While this is not the focus of this thesis, the issue of subjectivity is one which is central to the Western Esoteric notion of the Body of Light. Crowley always insisted that each individual's experience on the Astral Plane would be unique but that there tend to be common patterns which arise in such undertakings.⁽¹⁶⁸⁾

Every Magician possesses an Astral Universe peculiar to himself, just as no man's experience of the world is conterminous with that of another. There will be a general agreement on the main points, of course; and so The Master Therion⁽¹⁶⁹⁾ is able to describe the principal properties of these "planes" and their laws. . .Each and every man therefore that will be a Magician must explore the Universe for himself. This is pre-eminently the case in the matter of the Astral Plane, because the symbols are so sensitive. Nothing is easier than to suggest visions, or to fashion phantasms to suite one's ideas. It is obviously impossible to communicate with an independent intelligence-the one real object of astral research-if one allows one's imagination to surround one with courtiers of one's own creation.⁽¹⁷⁰⁾

While there is an understanding that the Body of Light and its medium, the Astral Plane, have inevitable subjective qualities (as they are being formulated in the mind), there is the assumption made by Crowley and many other individuals and Orders in the Western Esoteric Tradition that there exist other planes or dimensions of consciousness and that these planes have objective beings demonstrating "independent intelligence," though at times Crowley seems to imply that these realms may not be entirely extra-psychic.⁽¹⁷¹⁾ Since we cannot empirically prove this claim one way or the other, we will not take a stand on this assumption. We will simply state that there is an understanding within the Western Esoteric Tradition and within Crowley's writings that our normal waking state of consciousness is only one small example of "reality" and that beings or objects can or do exist outside the predominantly narrow view of existence held by society. What we can say clearly is that these Astral Workings can have a profound and transformative effect on the individual's psyche and we will limit ourselves to an individualistic/psychological definition of the Body of Light and the Astral Plane. That is to say we will make the assumption that the Astral Plane and the Astral Body are ultimately psychic in origin and that those experiences that are "astral" in nature, stem from the individual's unconscious.⁽¹⁷²⁾

Part Four: 1W7Y9U (The Law)

The final part of Magick/Liber Aba was originally published as The Equinox of the Gods which was also the third number of the third volume of The Equinox.⁽¹⁷³⁾ The fourth part contains Crowley's recollection of his life up to and including the reception of Liber AL vel Legis as well as some interpretation of the text. Though the first three chapters of Magick/Liber Aba contain a great deal of material that can be found in most "denominations" within the Western Esoteric Tradition, the fourth chapter is entirely unique to Crowley's interpretation of the Tradition. He felt that only by adopting a new view of the universe could individuals discover and fulfil their True Will.

An understanding of the Law is essential for any in-depth study of Crowley or his adaptation of the Western Esoteric Tradition. To his dying day he proselytized the Word of the Law (Thelema)to anyone who would listen. In many ways Crowley's exuberance for the Law mirrored his father's dedication to the word of Christ: Do what thou wilt shall be the whole of the Law! Refuse this, and fall under the curse of destiny. Divide will against itself, the result is impotence and strife, strife-in-vain. The Law condemns no man. Accept the Law, and everything is lawful. Refuse the Law, you put yourself beyond its pale. It is the Law that Jesus Christ, or rather the Gnostic tradition of which the Christ-legend is a degradation, attempted to teach; but nearly every word he said was misinterpreted and garbled by his enemies, particularly by those who called themselves his disciples. In any case the Aeon was ready for a Law of Freedom. Of all his followers only St. Augustine appears to have got even a glimmer of what he meant.⁽¹⁷⁴⁾

As can be seen in the above citation Crowley acknowledged that the Law which he was propagating was not unique to him. Crowley cites St. Augustine's "Love, and do what thou wilt"⁽¹⁷⁵⁾, though he is quick to point out that the context is not the same as in Liber Legis.⁽¹⁷⁶⁾ The second person Crowley acknowledges is Rabelais (1494?-1553). Rabelais' Fais ce que veulx is far more compatible with Crowley's understanding of what Thelema meant. In fact Crowley's Abbey of Thelema in Cefalu was patterned along the same lines as the Abbey of the same name in Gargantua.⁽¹⁷⁷⁾ For Crowley the Law was essential to any true spiritual advancement. If an individual is hindered from experiencing his or her True Will then, according to Crowley, he or she can never fully attain spiritual growth of any kind.