The Influence of the Sacred Magic of Abramelin

Through The Book of the Sacred Magic of Abramelin the Mage, translated by S. L. MacGregor Mathers, many important concepts of Western esotericism were introduced to a wider audience via organizations such as the Golden Dawn (Mathers was a founding member), the OTO, the Rosicrucians, and many others. For instance, the state of consciousness or attainment known as the Knowledge and Conversation of the Holy Guardian Angel is described. Since then, ritual magicians and practitioners of Western esotericism have often referred to this state as a true long-term goal of all ritual magic or spiritual practice. This is only one major concept that has entered the standard lexicon of ritual magicians. In this blog post, I will point out several concepts from the book that have had a long-lasting impact on esoteric practice.

Written in the 15th-century Jewish by Abraham of Worms, the book begins as an autobiographical narrative written to his son. The last two-thirds were written in the style of a medieval magical grimoire of spells. In the narrative, Abraham recounts traveling great distances in search of wisdom and the true Qabalah, eventually encountering Abramelin the Mage in Egypt. Abramelin accepts Abraham as a guest, instructs him on how to live a good life in “fear of the Lord,” and imparts him the knowledge of a magical operation. The operation lasts six months with the goal of achieving Knowledge & Conversation (K&C) of the Holy Guardian Angel (HGA). Variations of this operation can be found in the rituals of the Golden Dawn, and Aleister Crowley performed a variation in Paris.

Abraham describes this experience as an one of “so great joy, consolation and contentment of soul, that I could neither express it nor put it into writing.” In this state, he meets his HGA, “whom God had destined from my creation for my Guardian.” The HGA then passed unto Abraham knowledge and wisdom, as well as admonishment and correction for his errors. These terms became crucial concepts within the Golden Dawn system of ritual magic and within Thelema and the OTO through Aleister Crowley, an early member of the original Golden Dawn order.

There are several other important themes throughout the book. First, Abraham mentions several times that a particular religion is unimportant for achieving K&C. However, Abraham often mentions that obeisance to a deity and adherence to its laws is required. Additionally, Abraham suggests that it is appropriate, acceptable, and possible for Gentiles to utilize the Qabalah. Next, the image of “enflaming” oneself in prayer is used several times to describe the state required to achieve K&C. Finally, the idea that passing on arcane knowledge requires a careful selection process is described, both in how Abramelin tests Abraham, and also in the deliberate care that Abraham takes in choosing who has access to his book.

Thus, we can see many influences in contemporary magical practice that permeate this work. From this book arise terms such as K&C and HGA, as well as practices like enflaming oneself in prayer or the careful selection criteria of probationers. Thus, to all interested in Western esoterica, The Book of the Sacred Magic of Abramelin the Mage is worth reading and studying. The practices and norms of orders such as the Golden Dawn are not capricious whims or flights of fancy, but part of a current of thought, practice, and philosophy that extends far back into history.

The Discipline of the Magical Diary

Many ritual magicians, psychonauts, and meditators have kept diaries as they explore the inner realms of psyche and spirit. Why is this practice seemingly ubiquitous among these practitioners? I will discuss the importance of the discipline of keeping a diary in this blog post. First, I will discuss the importance of this essential discipline using excerpts and examples from John St. John, found in The Practice of the Magical Diary, edited by James Wasserman. Then, I will discuss how these examples have come true in my own practice and explain why all serious practitioners should keep a diary.

In John St. John, Aleister Crowley (A.C.) shared his observations and experiences gained during a major magical operation in Paris, performed to achieve the K&C of the HGA. (concepts to be elaborated upon in another post) The work is an edited version of his diary during the operation. These entries include his frustrations with meditating, “Rubbish! Everything perfectly normal. Difficult, though, to keep the mantram [mantra] going.” (page 22) His doubts as the operation progressed are also there, such as, “. . . if anything does come of this great magical experiment - which I’m beginning to doubt . . .” Finally, his triumphs are also included, reaching a crescendo on the twelfth day of the operation, where A.C. seems to have reached a new state of mystical ecstasy. This entry ends with, “Being entered into the Silence, let me abide in the Silence!”

Thus, from A.C.’s example, we see that the magical diary should include an honest record of one’s experiences. If you struggle to sit down and meditate, write it in the diary. Expound on these difficulties by describing the feelings and thoughts that make it difficult. Patterns may emerge, which may illuminate you later. Frustrations, challenges, and failures all have their place in the diary. We may only want to focus on our successes, but as A.C. mentions in John St. John, “Do I not know that every error is a necessary step on the path?” The falls and troughs of the spiritual path are as important as its peaks.

Initially, my own diary entries were sporadic, with occasional lengthy breaks between them. Within a year or two, I committed to writing a daily entry. My diary became a constant reminder to do the Work. The diary was a friend who offered gentle admonishment whenever I did not do the work and a faithful witness when I did. I might lie to myself and believe that the Work was still progressing, but the diary did not lie. And in those periods where my diary entries are full and frequent, my spiritual work has progressed rapidly. The more complete and frequent my entries, the better I have understood that period of my life, and how its circumstances and threads have been part of a larger spiritual arc.

Additionally, the content of spiritual experiences is much like that of dreams. Regardless of the importance and vividness of the content, it often fades quickly. The details of even the most life-changing experiences can dissipate like fog in the morning sun. However, the words of a clearly written record do not fade away. Its words can be re-read years and decades later, allowing the fullness of a spiritual experience’s meaning to be ascertained as your knowledge and wisdom grow. Thus, the diary and the analysis it facilitates is a vital part of the Magnum Opus. Keep one, and go; learn to abide in the Silence.