Great Work (Thelema)

According to Crowley, there is a single definition of the purpose for ritual magick: to achieve Union with God through "the uniting of the Microcosm with the Macrocosm".[6] Since this process is so arduous, it is also acceptable to use magick to develop the self (i.e. one's body of light) or to create ideal circumstances for the Work (e.g. having access to a place in which to do ritual undisturbed). There are many kinds of magick, but the categories of ritual that are recommended by Crowley include banishing unwanted forces, various forms of invocation, and the eucharist, which "consists in taking common things, transmuting them into things divine, and consuming them".[5]

The path of attainment is largely defined by the Tree of Life. The aspirant begins in Malkuth, which is the everyday material world of phenomena, with the ultimate goal being at Kether, the sphere of Unity with the All. Through various exercises and practices, the aspirant attains certain spiritual and mental states that are characterized by the various sephiroth that ascend the Tree. Crowley considered a deep understanding of the Qabalah to be essential to the Thelemite.[lower-alpha 3][lower-alpha 4] The practice of the Middle Pillar is especially important.[7]

The Tree of Life is a tool used to categorize and organize various mystical concepts. At its most simple level it is composed of ten spheres, or emanations, called sephiroth (sing. "sephira") which are connected by twenty-two paths. Each sephira and path is assigned various ideas, such as gods, cards of the Tarot, astrological planets and signs, elements, and so forth. The sephiroth are represented by the planets and the paths by the characters of the Hebrew alphabet, which are subdivided by the five elements, the seven classical planets, and the twelve signs of the Zodiac. Crowley's Liber 777[8] is one of the most comprehensive collections of such qabalistic correspondences.[9]

Another key element to Thelemic mysticism is the ability to concentrate. This skill has two modalities: the first is the rapid, accurate, and efficient movement of thought (which is the realm of magick) and the other is the stopping of thought altogether (which is accomplished in Yoga). In the first, it is the manipulation of all ideas into one idea, and in the second is the taking of that one thought and reducing it to nothing.[lower-alpha 5]

Concentration is essentially the prerequisite for all sustained success, not only in spiritual practices, but in day-to-day life as well. The general program for developing concentration is borrowed almost completely from the practice of Yoga within the Hindu and Buddhist systems. Crowley gives a general overview of the techniques in two books: Eight Lectures on Yoga[10] and in the section called "Mysticism" in Magick (Book 4).[11]

Crowley referred to the 'augoeides', a Greek term for the body of light, and connected it with 'the Knowledge & Conversation of the Holy Guardian Angel' associated with each human being.[12][13] He stressed that the body of light must be built up though the use of imagination, and that it must then be animated, exercised, and disciplined.[14] According to Asprem (2017):

The practice of creating a "body of light” in imagination builds on the body-image system, potentially working with alterations across all of its three modalities (perceptual, conceptual, and affective): an idealized body is produced (body-image model), new conceptual structures are attached to it (e.g., the doctrine of multiple, separable bodies), while emotional attachments of awe, dignity, and fear responses are cultivated through the performance of astral rituals and protections from "astral dangers" through the simulation of symbols and magical weapons.[14]

Crowley explains that the most important practices for developing the Body of Light are:[15]

1. The fortification of the Body of Light by the constant use of rituals, by the assumption of god-forms, and by the right use of the Eucharist. 2. The purification and consecration and exaltation of that Body by the use of rituals of invocation. 3. The education of that Body by experience. It must learn to travel on every plane; to break down every obstacle which may confront it.

According to Crowley, the role of the body of light is broader than simply being a vehicle for astral travel — he writes that it is also the storehouse of all experience.[lower-alpha 6]

The benefit of astral travel is essentially one of education: it is akin to exploring one's own spiritual universe[lower-alpha 7] and understanding its fundamental components so that the one can eventually master it. The general object is the "control of the Astral Plane, the ability to find one's way about it, to penetrate such sanctuaries as are guarded from the profane, [and] to make such relations with its inhabitants as may avail to acquire knowledge and power, or to command service".[16] Also, "one's apprehension of the Astral Plane must be accurate, for Angels, Archangels, and Gods are derived therefrom by analysis. One must have pure materials if one wishes to brew pure beer".[16]

Crowley believed that what was experienced during "astral travel" was not relevant in terms of what is "real" or "unreal". He thought that the only value to this practice is in the utility it provides to the practitioner.[lower-alpha 8] He believed that the body of light is more important than simply for astral travel—that it is also the storehouse of all experiences.[lower-alpha 9]

Numerological methods such as gematria, isopsephy, and English Qaballa[17][18] are key to understanding Thelemic texts and scriptures, many of which, including The Book of the Law, are written in abstract, poetic, and often cryptic language. Through the use of one or more of these methods, the normally opaque meaning of the texts can be made clear. Thelemites can also make use of these methods to link words and concepts and to validate revelations given to them in magical operations, such as astral travel.

A magical record is a journal or other source of documentation containing magical events, experiences, ideas, and any other information that the magician may see fit to add. There can be many purposes for such a record, such as recording evidence to verify the effectiveness of specific procedures (per the scientific method that Aleister Crowley claimed should be applied to the practice of magic) or to ensure that data may propagate beyond the lifetime of the magician. Benefits of this process vary, but usually include future analysis and further education by the individual and/or associates with whom the magician feels comfortable in revealing such intrinsically private information.

Crowley was highly insistent upon the importance of this practice. As he writes in Liber E, "It is absolutely necessary that all experiments should be recorded in detail during, or immediately after, their performance ... The more scientific the record is, the better. Yet the emotions should be noted, as being some of the conditions. Let then the record be written with sincerity and care; thus with practice it will be found more and more to approximate to the ideal."[19] Other items he suggests for inclusion include the physical and mental condition of the experimenter, the time and place, and environmental conditions, including the weather.

Even though the Holy Guardian Angel (or HGA) is, in a sense, the “higher self”, it is often experienced as a separate being, independent from the experiencer. In the system of the A∴A∴ magical order, the single most important goal is to consciously connect with one's HGA, a process termed “Knowledge and Conversation.” By doing so, a magician becomes fully aware of their own True Will. For Crowley, this event was the single most important goal of any practitioner of magick.[lower-alpha 10]

In most of his writings, Crowley described the Holy Guardian Angel as one's "Silent Self", at times equitable with one's deepest unconscious. In later writings, he insisted that the HGA is an entirely separate and objective being. Whichever position is taken, the object remains the same—to gain an intimate spiritual connection so that one's True Will can become fully known and manifested. When using the Tree of Life as a guide, this event occurs in the Sphere of Tiphareth.

Crowley wrote Liber Samekh as an example of a ritual designed specifically for attaining the Knowledge and Conversation with one's HGA.[21] In his notes to this ritual, Crowley sums up the key to success: “INVOKE OFTEN.” Another detailed description of the general operation is given in The Vision and the Voice, Aethyr 8.[22]

After one attains Knowledge and Conversation with the Holy Guardian Angel, a practitioner may choose to then reach the next major milestone: the crossing of the Abyss, the great gulf or void between the phenomenal world of manifestation and its noumenal source, that great spiritual wilderness which must be crossed by the practitioner to attain mastery.[lower-alpha 11]

According to Crowley, Choronzon is the Dweller in the Abyss; he is there as the final obstruction. If he is met with the proper preparation, then he is there to destroy the ego, which allows the practitioner to move beyond the Abyss. If unprepared, then the unfortunate traveller will be utterly dispersed into annihilation. Both Choronzon and the Abyss are discussed in Crowley's Confessions (ch. 66).[lower-alpha 12]

However, just on the other side of the Abyss awaits Babalon (in the sphere of Binah on the Tree of Life). She calls the practitioner to surrender completely, so that they may cross over.

If a practitioner gives themselves to Babalon, as symbolised by the pouring of the practitioners' blood into Babalon's graal, they become impregnated in her, becoming a "Babe of the Abyss" who is then reborn as a Master and a Saint that dwells in the City of the Pyramids.

The City of the Pyramids is the home to those practitioners that have crossed the great Abyss,[1] having spilled all their blood in the Graal of Babalon. They have destroyed their earthly ego-identities, becoming nothing more than piles of dust (i.e. the remaining aspects of their True Selves without the self-sense of "I"). Within, they take on the name or title of Saint or Nemo (Latin for No-Man or No-One). In the system of A∴A∴ they are called Masters of the Temple. It is a step along the path of spiritual purification, and a spiritual resting place for those who have successfully shed their attachments to the mundane world.[23]

The City exists under the Night of Pan, or N.O.X. The playful and lecherous Pan is the Greek god of nature, lust, and the masculine generative power. The Greek word Pan also translates as All, and so he is “a symbol of the Universal, a personification of Nature; both Pangenetor, "all-begetter," and Panphage, "all-devourer".[24] Pan is both the giver and the taker of life, and his Night is that time of symbolic death where the practitioner experiences unification with the All through the ecstatic destruction of the ego-self. In a less poetic symbolic sense, this is the state where one transcends all limitations and experiences oneness with the universe.[1]

• Crowley, Aleister (1973). Magick Without Tears. Falcon Press.
• Crowley, Aleister (1976). The Book of the Law: Liber AL vel Legis. York Beach, Maine: Weiser Book. ISBN 978-0-87728-334-8.
• Crowley, Aleister (1979). The Confessions of Aleister Crowley. London & Boston: Routledge & Kegan Paul.
• Crowley, Aleister (1982). 777 and other Qabalistic writings of Aleister Crowley. York Beach, Maine: S. Weiser.
• Crowley, Aleister (1985). "Eight Lectures on Yoga". The Equinox. Phoenix, AZ: Falcon Press. III (4). ISBN 0-941404-36-6.
• Crowley, Aleister (1996). Little Essays Towards Truth. Tempe, AZ: New Falcon Pub.
• Crowley, Aleister (1997). Magick: Liber ABA, Book 4, Parts I-IV (2nd rev. ed.). Boston: Weiser. ISBN 0877289190.
• Crowley, Aleister (1998). "The Vision & the Voice". The Equinox. York Beach, Maine: Samuel Weiser. IV (2).

• Apiryon, T. (1995). "Pan". The Invisible Basilica of Sabazius. Ordo Templi Orientis. Retrieved September 12, 2022.
• Asprem, E. (2017). "Explaining the Esoteric Imagination". Aries. 17 (1): 17–50. doi:10.1163/15700593-01701002.
• Bonner, John (2002). Qabalah: A Magical Primer. Red Wheel Weiser. ISBN 978-1578632114.
• Knight, Gareth (1978). A Practical Guide to Qabalistic Symbolism. Weiser Books. ISBN 978-0877283973.
• Michael, John (2005). The New Encyclopedia of the Occult.
• Shoemaker, D. (2022). Living Thelema: A Practical Guide to Attainment in Aleister Crowley's System of Magick. Red Wheel Weiser. ISBN 978-1633412668.
• Stratton-Kent, Jake (2011). The Serpent Tongue: Liber 187. UK: Hadean Press. ISBN 978-1-907881-07-7.
• Sutin, Lawrence (2002). Do What Thou Wilt: A Life of Aleister Crowley. Macmillan. ISBN 978-0312252434.
• Thompson, Cath (2016). The Magickal Language of the Book of the Law: An English Qaballa Primer. Hadean Press Limited. ISBN 978-1-907881-68-8.
• York, Michael (2018). Pagan Mysticism: Paganism as a World Religion. United Kingdom: Cambridge Scholars Publishing. ISBN 978-1527535114.

• Thelemapedia. (2006). Thelemic mysticism. Retrieved April 21, 2006.