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Abrahadabra is a significant word within Thelema, received and revealed by Aleister Crowley in The Book of the Law (Liber AL vel Legis), the central sacred text of Thelema. This magical formula represents the Great Work accomplished—the union of the microcosm (individual) and the macrocosm (universe).[1] It is considered the key to the Aeon of Horus and a word of power that symbolizes the realization of True Will.[2]
Crowley's revelation of "Abrahadabra" marked a pivotal moment in the development of Thelema, providing a symbolic foundation for its core teachings and practices. This word is not just a magical utterance but encapsulates the essence of the new Aeon, representing a shift in spiritual consciousness and practice.[3]
Background
[edit]The concept of "Abrahadabra" has historical roots that predate its Thelemic usage. The original, "Abracadabra", was used as a charm to ward off illness and evil spirits in ancient times. Crowley’s adaptation and reinterpretation of this word reflect his broader practice of synthesizing and recontextualizing ancient symbols and practices within his modern occult framework.[4] Crowley's interest in the Hermetic Order of the Golden Dawn and other esoteric traditions influenced his development of "Abrahadabra." His use of the word aligns with his broader goals of creating a new religious philosophy that incorporated elements from various mystical and magical systems.[5]
Crowley explains in his essay "Gematria" that he changed the magical formula to include 'H' for qabalistic reasons. He appears to say that this happened before his January 1901 meeting with Oscar Eckenstein, one of his teachers. At this meeting, Eckenstein ordered Crowley to put aside magick for the moment, and to practice meditation or concentration.[6]
Derivation and symbolism
[edit]"Abrahadabra" consists of 11 letters, a number of profound significance in Thelema. The number 11 represents the dynamic interaction between the microcosm and the macrocosm, bridging the finite and the infinite. Crowley referred to it as the Word of the Aeon, embodying the concept of unity through diversity.[7]
The word is derived from the older magic word "Abracadabra", which Crowley modified to reflect the principles of Thelema. In The Book of the Law, it is stated: "The ending of the words is the Word Abrahadabra".[8] Crowley replaced the 'C' in "Abracadabra" with an 'H', which the Golden Dawn in their Neophyte ritual linked with breath, life,[a] and the god Horus.[b]
Qabalah and gematria
[edit]Crowley emphasized the numerological and Qabalistic significance of "Abrahadabra." The numerical value of "Abrahadabra" is 418, which corresponds to the Hebrew letter "Cheth", meaning "fence" or "enclosure", symbolizing containment and protection, represented by The Chariot card in the Tarot.[9] This symbolism relates to the magical formula of achieving the Great Work and the unification of opposites.[10]
"Abrahadabra" is also referred to as the "Word of Double Power".[11] It reflects the integration of various esoteric principles, such as the union of the five-fold pentagram (microcosm) with the six-fold hexagram (macrocosm), resulting in the complete manifestation of the Rosy Cross.[12] In "Commentaries" (1996), Crowley says that the word is a symbol of the "establishment of the pillar or phallus of the Macrocosm...in the void of the Microcosm."[13]
Practical applications
[edit]"Abrahadabra" is often used in Thelemic rituals and invocations to signify the accomplishment of the Great Work. It serves as a powerful word of invocation, drawing upon the energies of the Aeon of Horus and aligning the practitioner with their True Will.[14] The word appears repeatedly in the 1904 invocation of Horus that preceded the writing of Liber Legis and led to the founding of Thelema.[15]
In meditative practices, practitioners use the word to focus their minds, channeling its energy to connect with the divine and achieve mystical insights. The word's power lies in its ability to harmonize the practitioner's internal state with the universal forces it symbolizes.[16]
Practical applications include its use in affirmations, protective spells, and as a focus in rituals aimed at materializing specific intentions. By integrating "Abrahadabra" into their daily routines, practitioners reinforce their commitment to their spiritual path, enhancing their ability to navigate life's challenges and opportunities with clarity and purpose. The word acts as a bridge between the spiritual and physical realms, facilitating the manifestation of higher ideals in tangible form.[17]
Achieving True Will
[edit]The practice of using "Abrahadabra" in meditations and rituals is aimed at achieving one's True Will. This concept is central to Thelema, emphasizing that each individual has a unique purpose or path in life, which "Abrahadabra" helps to realize.[14] Through repeated use and contemplation of the word, practitioners seek to align their actions and intentions with their innermost desires and cosmic purpose. The word serves as a reminder and a tool to maintain focus on their spiritual goals, fostering a deep sense of purpose and direction. This alignment is not only a mystical pursuit but also has practical implications, guiding everyday decisions and actions.[18]
Integration with Tarot
[edit]"Abrahadabra" is extensively discussed in The Book of Thoth,[9] where Crowley links it to the Thoth Tarot and magical operations. It represents a synthesis of various esoteric traditions, integrating the symbolic language of the Tarot with the principles of Thelema.[19]
In Tarot, "Abrahadabra" is associated with five cards in the Major Arcana: The Fool (A), The Magician (B), The Sun (R), The Hierophant (H), and The Empress (D).[9] The word as a whole is represented by The Chariot.[c] Crowley’s integration of "Abrahadabra" with the Tarot highlights its importance in understanding the deeper meanings of the cards and their relation to the practitioner’s spiritual path. This connection underscores the holistic nature of Thelema, where different mystical systems converge to support the practitioner's quest for True Will.[20]
Critical perspectives
[edit]Scholars and critics have examined "Abrahadabra" from various perspectives, analyzing its role within Crowley's broader esoteric framework. It has been interpreted as a symbol of Crowley's attempt to synthesize different mystical traditions and as a key component in his reformation of modern occult practices.[19]
The word is seen as embodying Crowley's philosophy of Thelema, where the individual will is aligned with universal forces. Critics have also explored its implications in the context of Crowley's personal spiritual journey, noting how "Abrahadabra" reflects his quest for enlightenment and transformation. These interpretations highlight the word's multifaceted significance, as a practical magical tool, a theoretical concept, and a symbol of the highest attainment.[18]
Psychological and spiritual impact
[edit]Practitioners of Thelema report that working with "Abrahadabra" can lead to profound psychological and spiritual transformations. The word serves as a catalyst for inner change, promoting self-awareness and spiritual growth.[16]
Meditative practices involving "Abrahadabra" often lead to experiences of heightened consciousness, deep emotional release, and a stronger connection to one’s inner self. This transformative power is attributed to the word’s symbolic and energetic resonance, which helps to dissolve internal barriers and align the practitioner with higher spiritual realities. These impacts are not limited to individual growth but also extend to enhancing one's relationships and interactions in the world.[5]
In practical terms, "Abrahadabra" is used in daily Thelemic practice to maintain alignment with one's True Will and to manifest desired outcomes in the material world. It serves as a reminder of the practitioner's spiritual goals and the continuous journey towards the Great Work.[4]
See also
[edit]- Aleister Crowley bibliography
- Bornless Ritual – Ritual of Western ceremonial magic
- Holy Guardian Angel – Protective and tutelary angel
- Kether – First emanation in Kabbalah
References
[edit]Notes
[edit]- ^ Regardie (1989), p. 118: "Hiero: Is there any peculiarity in these names? Hierus: They all commence with the letter 'H'. Hiero: Of what is this letter a symbol? Hierus: Of life; because this letter 'H' is our mode of representing the ancient Greek aspirate or breathing, and Breath is the evidence of Life.
- ^ Regardie (1989) links Horus with the letter 'H' on p. 345, and with the Hierus, p. 338, 352.
- ^ Due to its value being the same as the sum of the letters of the Hebrew letter name (Cheth) attributed to this card.
Citations
[edit]- ^ Crowley (1997), "Liber Samekh".
- ^ Sutin (2002); Kaczynski (2012).
- ^ Booth (2000); Sutin (2002).
- ^ a b Sutin (2002).
- ^ a b Booth (2000); Pasi (2014).
- ^ Sutin (2002), p. 85.
- ^ Booth (2000).
- ^ Crowley (1976), ch. III, v. 75; Pasi (2014).
- ^ a b c Crowley (1969).
- ^ Kaczynski (2012).
- ^ Crowley (1962), Ch. 69, "The Way to Succeed—and the Way to Suck Eggs!".
- ^ Crowley (1974); Pasi (2014).
- ^ Crowley (1996), p. [page needed].
- ^ a b Hymenaeus Beta (1995).
- ^ The Equinox, I (7), 1912.
- ^ a b Starr (2003).
- ^ Hymenaeus Beta (1995); Bogdan & Djurdjevic (2014).
- ^ a b Sutin (2002); Pasi (2014).
- ^ a b Bogdan & Djurdjevic (2014).
- ^ Starr (2003); Bogdan & Djurdjevic (2014).
Works cited
[edit]- Primary sources
- Crowley, Aleister (1962). Germer, Karl J. (ed.). The Book of Lies [with commentary]. Ilfracombe, Devon: The Hayden Press.
- Crowley, Aleister (1969) [1944]. The Book of Thoth: A Short Essay on the Tarot of the Egyptians. Illustrated by Lady Frieda Harris (reprint ed.). New York: Samuel Weiser.
- Crowley, Aleister (1974). Magical and Philosophical Commentaries on the Book of the Law. Montreal: 93 Publishing.
- 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 (1996). "Commentaries on the Holy Books and Other Papers". The Equinox. IV (1). York Beach, Maine: S. Weiser.
- Crowley, Aleister (1997). Magick: Liber ABA, Book 4, Parts I-IV (2nd rev. ed.). Boston: Weiser. ISBN 0-87728-919-0.
- Secondary sources
- Bogdan, Henrik; Djurdjevic, Gordan, eds. (2014). Occultism in a Global Perspective. Taylor & Francis. ISBN 978-1-317-54446-3.
- Booth, Martin (2000). A Magick Life: The Biography of Aleister Crowley. London: Hodder & Stoughton. ISBN 978-0-340-71805-6.
- Hymenaeus Beta, ed. (1995). The Equinox: The Review of Scientific Illuminism. Samuel Weiser.[ISBN missing]
- Kaczynski, Richard (2012). Perdurabo: The Life of Aleister Crowley (rev. & exp. ed.). North Atlantic Books. ISBN 978-1-58394-576-6.
- Pasi, Marco (2014). Aleister Crowley and the Temptation of Politics. Taylor & Francis. ISBN 978-1-317-54630-6.
- Regardie, Israel (1989). The original account of the teachings, rites and ceremonies of The Golden Dawn (6th ed.). Woodbury, MN: Llewellyn Publications.[ISBN missing]
- Starr, Martin P. (2003). The Unknown God: W. T. Smith and the Thelemites. Bollingbrook, Illinois: Teitan Press. ISBN 978-0-933429-07-9.
- Sutin, Lawrence (2002). Do What Thou Wilt: A Life of Aleister Crowley. Macmillan. ISBN 978-0-312-25243-4.
Other sources
[edit]- Thelemapedia. (2004). Abrahadabra. Retrieved April 16, 2006.
Further reading
[edit]- Asprem, E. (2013). Arguing with Angels: Enochian Magic and Modern Occulture. State University of New York Press. ISBN 978-1-4384-4190-0.
- Bogdan, Henrik; Starr, Martin P., eds. (2012). Aleister Crowley and Western Esotericism. Oxford University Press. ISBN 978-0-19-999606-3.
- Crowley, Aleister (Autumn 1910). "The Temple of Solomon the King". The Equinox. I (4). London: Privately printed – via Sacred-texts.com.
- Crowley, Aleister (1973). 777 and other Qabalistic writings of Aleister Crowley. York Beach, Maine: Samuel Weiser. ISBN 0-87728-222-6.
- Crowley, Aleister (1991). The Equinox of the Gods. New Falcon Publications. ISBN 978-1-56184-028-1.
- Crowley, Aleister (1996). The Law is for All. Tempe, AZ: New Falcon Publications. ISBN 1-56184-090-4.