Ceiling of Pantheon, Rome, Italy. Photo by Mohammed Reza Domiri Ganji.

Balance and Imbalance on the Path

Ceiling of Pantheon, Rome, Italy. Photo by Mohammed Reza Domiri Ganji.

There’s this ancient temple in Rome called the Pantheon. It has a giant domed ceiling with a hole right in the center of it. I visited it in my 20s. I think “grand” is the right word to describe it. It’s not easy to capture in a photo.

When I think about the relationship between magick (especially theurgy) and mysticism, I recall what it was like looking up at the ceiling of the Pantheon from inside. I imagine the flower of the rose-cross painted on the ceiling, the opening in the middle being where the central cross would be. The multi-colored petals would be painted around the hole.

Rose-Croix designed in Adobe Illustrator by Entelecheia.

Whether you’re practicing theurgy or yoga, you’re aiming up in both cases. It’s just a question of how you aim. When you unite yourself with some particular god or goddess—or if you’re just working with some particular path—that’s aiming toward one of the petals off to the side of the central opening. But yoga is like aiming in a direct, vertical line through the hole in the roof.

Of course that’s exactly how Crowley thought of Knowledge and Conversation of the Holy Guardian Angel as well. The Holy Guardian Angel is on the middle pillar of the Tree of Life.

The magician devotes himself entirely to the invocation of a God, and as soon as his balance approaches Perfection he ceases to invoke any partial God; only that God vertically above him is in his path. And so a man who perhaps took up magic merely with the idea of acquiring knowledge, love, or wealth, finds himself irrevocably committed to the performance of the great work.

Magick in Theory and Practice, Chapter 15

I shoot up vertically like an arrow, and become that Above. But it is death, and the flame of the pyre. Ascend in the flame of the pyre, O my soul! Thy God is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light. When Thou shall know me, O empty God, my flame shall utterly expire in Thy great N. O. X.

Liber VII, I.37-40

The O.T.O. IX° working is also a middle pillar working. It is attributed to the path of Samekh, the path uniting the Sun (Tiphareth) with the Moon (Yesod). Its hieroglyph depicts a Lion and an Eagle exchanging their essences into a cauldron. The Caput Mortuum drops to the bottom of the cauldron as spiritual air (Aleph, Baphomet) rises. This rising spiritual current is the “Rashith-ha-Gilgalim of the new Universe created of the Quintessence of the Substance of the Unity of the Angel and the Adept, expressed therefrom by virtue of ‘love under will’ at the moment of Rapture.” (Commentary on LXV V.1) This is the spiritual essence unlocked from the Eucharist of One Element, the Medicine of Metals. It is like a cosmic stem cell which can be molded into any physically possible state of affairs by the magician.

Atu XIV, Art

In other words this issue of working the middle pillar applies both to the Knowledge and Conversation of the Holy Guardian Angel as well as the IX° magick. It applies to the mysteries of both A∴A∴ and O.T.O.

This mystery is represented analogously in the Gnostic Mass. Here it is depicted using a eucharist of two elements rather than one. The Priestess is like the Angel of the Priest, and the “moment of rapture” is symbolized when they cry HRILIU.

Another way to put it is that in the case of yoga, one aspires up the middle pillar, but in this particular kind of magick, one manifests a current down the middle pillar (into the organs of generation, which are represented on the Tree of Life by Yesod). Generally speaking, magick is a movement of energy “down the Tree”. The impulse originates with the Will in Chokmah and is given form on the astral at Yesod before manifesting in Malkuth. Yoga, theurgy, and path workings tend to be ascensions “up the Tree”. Both operations (yoga and magick) require mastery of the subtle energetic currents represented by the entire Tree of Life, though.

It’s a commonplace to talk up “balance” in relation to Crowley and Thelema, but it really is an essential theme. “Balance” will mean different things to you at different points of your spiritual development. There’s balance of the elements within your conscious experience. There’s a balance point or borderline between conscious and unconscious which has to be worked with more or less interminably. There’s contrasexual balance points.

What happens typically is that you experience a “calling” into some terra incognita. This might be an entirely new calling, or it might be some perennial difficulty in your life. But it will draw out what Jung called a complex. The easiest way to describe a complex is that you just don’t feel like yourself anymore. You feel like you’ve temporarily become a different person. If you are usually self-controlled, you’re suddenly impulsive. If you’re usually strong, you’re suddenly clingy and weak. If you’re usually kind, you’re suddenly sadistic. And then you have to work with that imbalance in order to get yourself back to a place of balance.

God is above sex; and therefore neither man nor woman as such can be said fully to understand, much less to represent, God. It is therefore incumbent on the male magician to cultivate those female virtues in which he is deficient, and this task he must of course accomplish without in any way impairing his virility. It will then be lawful for a magician to invoke Isis, and identify himself with her; if he fail to do this, his apprehension of the Universe when he attains Samadhi will lack the conception of maternity.

Magick in Theory and Practice, Chapter 1

In my opinion, Crowley’s description of this process here is perfunctory, even blithe.

In any case, there’s really no formula for this. I’m not even going to try to offer “helpful hints” on it. But generally speaking, that’s the work of magick or going “off-center” as I described above.

The Power Behind the Mass

My talk on Eucharistic magick is online now. It includes an in depth analysis of Sections VI-VIII of Liber XV: The Gnostic Mass.

The claim I make about the Mass—if I were to state it as succinctly as possible—is that the Mass was intended, in part, to bring into physical manifestation the spiritual power which was the source of the Book of the Law. So you can profitably view it as an attempt to bring the spiritual force of Thelema into the world by means of a public religious rite.

On the one hand, there’s nothing new or terribly controversial in such a statement. The Gnostic Mass is clearly a religious rite, and the purpose of a religious rite is for clergy to administer certain ideas, values, or virtues to a congregation. It would be rather odd to make the opposite argument, that Aleister Crowley created a religious service that administered the virtues of some spirituality other than Thelema.

I think what’s bound to make my argument controversial is the specificity of it. I don’t treat the power or spiritual potency from an abstract point of view. I show how Crowley specified it, put names to it, and even described its nature. If you accept the premises and the inferences to the conclusions from those premises, this creates a backstop for what is going to count as a good interpretation of the Mass. (Or it brings whatever existing backstop there is closer to the home plate.)

Considering the Mass alone, Crowley has many names for this spiritual potency or power considered in and of itself:

  • “one secret and ineffable LORD”
  • “our Lord …”
  • “the LORD” (symbolized by the priest’s serpent crown)
  • “O secret of secrets that art hidden in the being of all that lives”
  • “the flame that burns in every heart of man, and in the core of every star”
  • “Life, and the giver of Life”
  • “Lord secret and most holy, source of light, source of life, source of love, source of liberty”
  • “force of energy, fire of motion”
  • “Thou who art I, beyond all I am, Who hast no nature and no name”
  • “center and secret of the Sun”
  • “hidden spring of all things known and unknown, Thou aloof, alone”
  • “true fire within the reed”
  • “source and seed of life, love, liberty, and light, thou beyond speech and beyond sight”
  • “One in Three … Three in One”

What we can gather from these terms is that there is a divinity or a portion of divinity that is secret, ineffable, withdrawn, unmanifest, and completely transcendent. It is beyond our ability to describe or understand it. It is characterized by silence, but it is the source of speech and motion. And this divinity or some aspect of this divinity is concealed “within us” in some sense, and it is responsibility for our vitality.

Now one thing you may want to ponder from a theological or metaphysical perspective is this: If something is truly transcendent and unmanifest—if it is really “aloof, alone”—then how does it enter into manifestation? How does it have anything to do with the visible or manifest universe at all?

Crowley’s phrase for this in the context of the Mass, exemplified in the Creed, is the “Miracle of Incarnation”. He claims it is accomplished by means of the “Baptism of Wisdom”. As Sabazius has pointed out, this comes from Van Hammer’s elucidation of the name Baphomet as Baphe-Metis, the Baptism of Wisdom. One of the arguments I make in the talk is that, in the context of the Mass, Baphomet is the name given to this pure, transcendent spiritual potency when it is embodied or incarnated. This means that we can understand the Epiklesis of the Gnostic Mass on analogy with the transubstantiation of the Eucharist in the Roman Mass into the body and blood of Christ. This helps make sense of why the elements of the Eucharist are consecrated into a resurrection structure in Section VI. As Christ is the principle of resurrection in Christianity, Baphomet is the principle of resurrection in Thelema. At that point, the doctrines diverge, and I spend a lot of time in the talk examining exactly what resurrection means in a Thelemic context.

One angle I did not explore very much at all in my talk is how this transcendent spiritual potency is made manifest by the sex instinct. The only reference I made to this extraordinarily complex and interesting subject was to point out that the Priest, by virtue of the Lance and the scarlet robe, represents the microcosmic deity in the context of the Mass. This microcosmic deity is called “CHAOS, the sole viceregent of the Sun upon the Earth.” It is also called phallus. It is the “Lord of Life and Joy, that art the might of man, that art the essence of every true god that is upon the surface of the Earth, continuing knowledge from generation unto generation”. The magick of the Mass is almost certainly intended to parallel an analogous sex magick working. The seed (sperma) the Priest isolates from the Cake (consecrated to his body) is meant to be analogous with the spermatazoon produced by his literal body. The cup is magically linked with the Priestess’s body by means of the five crosses. The wine within it could be viewed as either his “blood” (which Crowley usually intends to represent semen) or her menstruum. I pointed out, as many have, that HRILIU represents the cry of orgasm.

Another thing I would point out—which I didn’t bother to touch on in the talk—is that Crowley believed sexual reproduction was a form of resurrection. Orgasm itself is a moment of subject-object union or samadhi, if only for a moment. The individuality of the man is not preserved, but his life-force continues in the child. The Mass Eucharist is explicitly referred to as a child both in the Anthem and during the Fractio. The solve or Aleph-phase of the operation reduces his seed to a kind of magical stem-cell state. By consuming this metaphorical “child,” the Priest is nourishing himself with the power of his resurrected or reborn life-force. It’s a simple way to look at the Mass, but it’s also perfectly valid and illuminating. The problem is that it’s not the only doctrine of resurrection Crowley had.

While I do not think it is wrong to point out that the Mass is the IX° sex magick operation under a different form, I think it very quickly leads to misunderstanding. One could start to believe that the spiritual reality of the Mass—and maybe of Thelema itself—is exhausted in fucking. Crowley himself makes reductionistic claims to this effect, e.g., “Semen is God.” Instead I wanted to focus on the structure shared both by the Mass and by the IX° Mass of the Holy Ghost in order to indicate the spiritual reality they are both aiming at, and which is reducible to neither of them. In the language of Eucharistic magick Crowley uses, both the Eucharist of two elements and the Eucharist of one element serve a common spiritual purpose. It is that purpose that I wanted to elucidate.

The argument I make in the talk—and which I have not seen made before—is that the spiritual purpose is the physical manifestation of this spiritual principle or potency represented by Hoor-Paar-Kraat, the God of Silence. This is the deity that Aiwass declares himself to be the “minister” of in the first chapter of The Book of the Law. As such, Aiwass’s speech is the speech of the god of silence. The Book of the Law itself is the “speech of silence” as Crowley says. And since this is the same spiritual potency we are embodying in the Gnostic Mass Eucharist, when we participate in the Mass, either as clergy or as congregants, we are in effect consuming the word. We’re being nourished by it. In yet one more way, the Book of the Law is becoming our sustenance and comfort.

As it turns out, the same principle is elastic and can manifest itself in many other ways. I already mentioned that it manifests as a sex-generative principle. In the talk I make a big deal out of showing how, in the context of an individual’s gnosis or spiritual experience, Harpocrates is also the Silent Self or the Holy Guardian Angel. From an alchemical perspective, I show how it is also the Philosopher’s Stone and connected with the IX° Elixir of Life. Crowley uses a lot of words to label this spiritual principle—Aleph, Fool, God of Silence, Holy Guardian Angel, Heru-Ra-Ha, Lord Most Secret, etc.—but the fact that it shows up in so many different places and is linked with the central spiritual concerns of Thelema I think justifies calling it out as the central organizing principle of Crowley’s spirituality. It is the point around which everything else is rotating. So I spend a lot of time in the talk laying out its structure. That structure—whether we’re talking about Eucharistic magick, alchemy, or initiation—is invariably tripartite and is represented by the formula IAO.

So what I was attempting to do in this talk was not only to show how to do Eucharistic magick or just parrot things Crowley says about the Eucharist. I also wanted to explain how it was he could make such extraordinary claims about Eucharistic magick, such that doing it would inevitably lead to Knowledge and Conversation of the Holy Guardian Angel, or that a particular version of it (identical with the IX° secret) would produce the Elixir of Life and grant immortality. So in this one phenomenon of Eucharistic magick, we find a menagerie of traditional and specifically Crowleyan spiritual concerns tied to the central mystery of Crowley’s spirituality, namely, Knowledge and Conversation. But rather than attempt to reduce the Gnostic Mass to sex magick, or to attempt to reduce both of those to Knowledge and Conversation, I attempted to explain all three in terms of the structure of the underlying spiritual reality motivating Thelema as a whole. And I suppose my assumption is that, because this underlying spiritual reality has vitality, an individual who understands how to make contact with that reality will become empowered by it.