18/01/2020 there is no part of me that is not of the gods | IAO131

THELEMIC MYSTICISM – PART

4: MYSTICISM IN PRACTICE –
THE LOVER

[ ← Part 3: Mysticism in Practice – Intro & The Man of Earth ← |

→ Part 5: Mysticism in Practice – Crossing the Abyss & The Hermit → ]

PART 4: MYSTICISM IN PRACTICE – The Lover

2) The Lover: Communion with the Holy Guardian Angel

• “O my Lord, my beloved! How shall I indite songs, when even the memory of the shadow of thy glory is a
thing beyond all music of speech or of silence?”
–Liber Cordis Cincti Serpente sub figura LXV, II:48
• “And the Beloved shall abide with Thee.”
–Liber Stellae Rubeae sub figura LXVI, line 32
• “He shall await the sword of the Beloved and bare his throat for the stroke.”
–Liber Liberi vel Lapidus Lazuli sub figura VII, III:47

If one persists in the work of the first Stage, continuing one’s meditation/devotion with increasing
fervor and dedication, one will inevitably come to this second Stage. The second Stage can be likened
to the Grade of “Lover.” This is the middle of the Path where one communes with the Divine, the
Absolute, the One, et cetera, as a Lover with the Beloved.

In Thelemic Mysticism, this Love or Communion is understood under the figure of “the Knowledge
and Conversation of the Holy Guardian Angel,” and it is often symbolized by a heart encircled by a
serpent or the Rose-Cross. This is appropriate to the Grade of “Lover” because this stage is often
https://iao131.com/tag/there-is-no-part-of-me-that-is-not-of-the-gods/ 1/7
18/01/2020 there is no part of me that is not of the gods | IAO131

described as the meeting or union between Lover (the Mystic) and Beloved (the Object of aspiration);
this is the “Spiritual Marriage” spoken of by many Mystics.

REPORT THIS AD

“Union”: It should be clearly understood that “union” has two related but distinct meanings that are
often conflated.

1) Two united but distinct: At this second Stage of the Mystic Path, “union” refers to two things
uniting but remaining distinct. In the language of Thelemic Mysticism, the Adept and the Holy
Guardian Angel are united like lovers, they meet and interact and enjoy one another but they
remain separate as Adept and Angel. “Love” requires the interaction and union of “Lover” and
“Beloved,” though they are united. “Communion” may be a more accurate term. The persistence
in this Love so that it becomes complete and perfect, so to speak, leads to the next stage.

2) Two united into One (or None) without distinction: In the third Stage of the Mystic Path
(which we will explore later), “union” refers to these two things uniting so completely that there
is a dissolution of separateness, leaving only One Thing (or “No-Thing”). “Absorption” or
“annihilation” may be more accurate terms.

The distinction between these two notions of “union” is important because, as mentioned
previously, they are often conflated by both readers and writers of Mysticism. For now, it should
be understood that “union” in the second Stage of the Lover refers to the first definition, where
two things are united that still remain distinct (soul & God, subject & object, ego & non-ego, et
cetera).

The Nature of the Second Stage:

This second stage of the Mystic Path is often called Knowledge and Conversation of the Holy
Guardian Angel in Thelemic Mysticism. In Christian Mysticism, it is often called “Illumination.”

“And again I was caught up into the presence of my Lord Adonai, and the knowledge and Conversation of
the Holy One, the Angel that Guardeth me.”
–Liber Cordis Cincti Serpente sub figura LXV, V:41

The primary characteristic of this Illumination is the distinct and immediate perception of the
“presence” of the Divine (or God/Absolute/Lord/Truth, et cetera).

This “presence” is not a mere metaphor or artistic flourish: it is a distinct, direct, experiential
certainty of the presence of the Absolute, though this is expressed in various ways by various
Mystics. This distinct, direct, experiential certainty is one aspect of the “Sense of
Objectivity/Reality” mentioned in the previous section on “Mysticism in Theory.“

• “Even as evil kisses corrupt the blood, so do my words devour the spirit of man.
–Liber LXV, I:14
• “I was stricken as a bird by the bolt of the thunderer; I was pierced as the thief by the Lord of the Garden.”
https://iao131.com/tag/there-is-no-part-of-me-that-is-not-of-the-gods/ 2/7
18/01/2020 there is no part of me that is not of the gods | IAO131

–Liber LXV, IV:40

• “All this while did Adonai pierce my being with his sword…”
–Liber LXV, V:14

This “presence” is often felt as the Divine “intruding” into the consciousness, so metaphors often
involve “piercing” and “penetrating.” The use of the metaphor of the Divine as the Bridegroom
and the Mystic as the Bride consummating their Spiritual Marriage should therefore come as no
surprise.

This “Spiritual Marriage” corresponds to the second step of concentration in the Hindu system of
Yoga: dhyana. In the first step of Yoga, dharana, one concentrates all of one’s thought upon a single
Object, and there is much difficulty; this corresponds with the first Stage of the Mystic Path, the
Man of Earth. This second step of concentration is called dhyana. In this second Stage of the
Mystic Path, the Lover, there come times where the “subject” appears to disappear and only the
Object remains, often co-occurring with a sense of ananda (bliss). Dhyana also can be felt as a
union of subject and object but not a complete union where both are
annihilated. Dhyana represents a powerful and distinct stage of meditation, that is often said to
be a lesser form of Samadhi, the total union of subject and object that is the Goal of Mysticism,
characteristic of the third Stage of the Mystic Path, the Hermit.

The are various secondary characteristics of this Illumination:

“Then the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. Also his
body shook and staggered with the burden of that bliss and that excess and that ultimate nameless.”
–Liber LXV, II:45-46

1) “Joy,” “bliss,” or “ecstasy”: Joy, bliss, and ecstasy are not the primary factors of Illumination,
they are Illumination’s natural by-products. That is, they do not constitute Illumination itself, but
they often accompany Illumination. Crowley often likens Illumination to the union of chemical
elements, which naturally gives off light and heat. The “union of chemical elements” is
analogous to Illumination itself, while the “light and heat” refer to the joy, bliss, and ecstasy that
are by-products of the union. This feeling is felt as a joy that transcends one’s normal likes and
dislikes, one’s typical pleasures and pains. Conversely, many of the anxieties, worries, and fears
that plague the Mystic will fall away or seem pe y in contrast to this Mystic communion.

“Having a ained the Knowledge and Conversation of the Holy Guardian Angel (by a male effort so to
speak) the Adept becomes receptive, feminine, patient, surrendering his will wholly to that of his Angel…
The aspiration towards Him is masculine. At the moment of achievement it is replaced by passivity…”
–Commentaries to Liber LXV, II:45-46

2) Passivity: The Mystic will often feel a sense of “surrender” or “passivity.” The achievement of
this Stage requires great will and endurance, but it culminates in a surrender of that will. This is
the surrender of the “personal will,” the volition or will-power of the individual, which allows
for the Divine Will to take its place; it is the difference between one’s personal wishes/whims and
the True Will. This release of “personal will” is virtually universal across all Mystics, especially
Christian Mystics. It is because of this “surrender” or “passivity” that the image of a virgin is
often used to describe the Mystic at this point: the virgin is “pure” insofar as her desire is only
for One Thing, the Object of the Mystic Goal. In Western terms, the “virgin” is chaste except for
God, and she passively awaits the coming of the Lord, so to speak. In the New Aeon, we

https://iao131.com/tag/there-is-no-part-of-me-that-is-not-of-the-gods/ 3/7
18/01/2020 there is no part of me that is not of the gods | IAO131

understand this Divine Will to be nothing other than our own True Will, a more perfect
expression of ourselves, rather than being something from “outside” of the self. We might say,
“Let Thy Will, which is mine, be done.”

• “Neschamah: This is the faculty of under-standing the Word of Chiah [True Will]. It is the intelligence or
intuition of what Jechidah [True Self] wishes to discover about itself.”
–Li le Essays Towards Truth, “Man”
• “The intuitions of the Neschamah are guaranteed by interior certainty.”
–Confessions, chapter 64

3) Increased intuition: The term “intuition” means many things, but it seems to be the best word to
describe this sense. Upon achieving the Stage of Illumination, the Mystic may receive many
intuitive glimpses, whether through dreams, fantasy, certain thoughts, visions, et cetera. These
are distinct from the normal “conscience” that Freud describes as the “super-ego,” which is
essentially that li le voice in your head that tells you what is right or wrong based on what you
have been taught by your family, peers, and society. These intuitions – sometimes heard as
voices but not necessarily – are a “voice” that represents the promptings of one’s “deeper Self,” a
truer, more holistic sense of Self represented by the Holy Guardian Angel in Thelema. One may
also start to see the deeper, more symbolic meanings of things, perceiving “divine truths” in the
most mundane affairs; psychologically, this relates to the fact that the Mystic has opened
channels to her Unconscious mind, which innately perceives the various interconnections and
relations between things just as the conscious mind sees their differences. In Qabalistic terms,
this is the “Neschamah” (the “spiritual intuition” or “divine intelligence”) that is a ributed to
Binah on the Tree of Life.

“A Man who is doing his True Will has the inertia of the Universe to assist him.”
–Magick in Theory and Practice, “Introduction and Theorems”, III:9

4) Flow: Related to passivity and increased intuition, there is often a sense that life “flows” much
more freely and naturally. Things seems to fall into place without much or any effort. This is the
result of “unifying the Will,” specifically the harmony between conscious mind and the
Unconscious. The immense inertia that is felt in the first Stage, where one is fighting against the
world and one’s lower nature, seems to temporarily give way to a sense that one is flowing with
the momentum of the world.

“In this Light naught exists, for It is homogeneous: and therefore have men called it Silence, and Darkness,
and Nothing. But in this, as in all other effort to name it, is the root of every falsity and misapprehension,
since all words imply some duality. Therefore, though I call it Light, it is not Light, nor absence of Light.
Many also have sought to describe it by contradictions, since through transcendent negation of all speech it
may by some natures be a ained. Also by images and symbols have men striven to express it: but always in
vain.”
–Liber CL: De Lege Libellum

5) Light: The metaphor of this stage is almost invariably one of Light, hence the name
“Illumination.” This is sometimes literally perceived by the Mystic at the moment of
Illumination. It sometimes involves blinding light or an increasing light like a “Golden Dawn.”
The Light may also be used by some Mystics as a metaphor for their sudden sense of clarity, of
seeing beyond the normal ego-self and perceiving a much greater “presence.” Sometimes the

https://iao131.com/tag/there-is-no-part-of-me-that-is-not-of-the-gods/ 4/7
18/01/2020 there is no part of me that is not of the gods | IAO131

Light is used as metaphor for the joy/bliss/rapture itself. Sometimes the Light is a metaphor for
the “Creative energy” with which one feels one is infused in this Illumination or Communion (or
“Knowledge and Conversation”). Nonetheless, this Light – sometimes called LVX – is virtually
always present in some form or another in this second Stage of “Illumination,” whether literal or
metaphorical. This “Light” is one reason among many that this stage is typically related to Solar
imagery; Qabalistically, this is Tiphareth on the Tree of Life.

“I was also granted what mystics describe as ‘the Beatific Vision’ which is the most characteristic of those
a ributed to Tiphereth, the archetypal idea of beauty and harmony. In this vision one retains one’s normal
consciousness, but every impression of daily life is as enchanting and exquisite as an ode of Keats. The
incidents of life become a harmonious unity; one is lost in a rosy dream of romantic happiness. One may
compare it to the effect produced by wine on some people. There is, however, no unreality in the vision. One
is not blinded to the facts of existence. It is simply that the normal incoherence and discrepancy between
them has been harmonized.”
–Confessions, chapter 78

6) Beauty: Typically, the Mystic will perceive a certain sense of beauty in all things. This is
sometimes called the Beatific Vision by Crowley. The term “Beatific Vision” originally comes
from Christianity, used by people like Thomas Aquinas, and it was used to refer to the
immediate knowledge of God that souls enjoy in Heaven. The Mystic naturally and effortlessly
sees the Divine permeating all things in the world. This is sometimes expressed as Unity-in-
Diversity, where there are distinct things seen in the world but one intuitively grasps their
underlying unity in the One/Absolute/God. This is often described by Christian Mystics as Earth
being “transfigured” into a new Heaven, or Heaven (or “New Jerusalem”) descending to Earth,
or realizing the Kingdom of Heaven is all around. As one example, Blake describes this Beatific
Vision when he writes, “To see a world in a grain of sand, / And a heaven in a wild flower, /
Hold infinity in the palm of your hand, / And eternity in an hour.” Similarly, Henry Vaughan
wrote, “Each bush and oak doth know I AM.” One can see that Infinity is perceived, yet “Finity”
or duality remains; there is still multiplicity but there is Unity perceived therein. Mystics who
remain at this stage are typically pantheists, meaning they see all things as identical with
God/Absolute and themselves as part thereof. If one persists to the third Stage, one comes to
identity with the Absolute itself rather than being simply a part thereof.

Because many of these by-products of Illumination are overwhelming and enrapturing, the Mystic is
liable think that this is the end of the Path. It is helpful to remember that this is only the middle pylon
along the Path, and that the true Unitive Life has still not been achieved. This is why Crowley calls
this stage “The Next Step” and not “The Last Step.”

“It is impossible to lay down precise rules by which a man may a ain to the knowledge and conversation of
His Holy Guardian Angel; for that is the particular secret of each one of us; a secret not to be told or even
divined by any other, whatever his grade. It is the Holy of Holies, whereof each man is his own High Priest,
and none knoweth the Name of his brother’s God, or the Rite that invokes Him.”
–One Star in Sight

Uniqueness of this Experience: It should be noted that this particular Stage is often very personal and
unique, regardless of the underlying unity of various Mystics’ descriptions.

The way in which one understands or perceives the Presence of this Mystic Object depends
entirely on one’s own history, make-up, development, intelligence, and understanding. One may
see this as becoming the Bride of Christ, and another may see this as being pierced by a Divine

https://iao131.com/tag/there-is-no-part-of-me-that-is-not-of-the-gods/ 5/7
18/01/2020 there is no part of me that is not of the gods | IAO131

sword; one may see this as a blinding Light, and another as a joyful Darkness. One may see this
as an obliteration of one’s reality, and another may see this as awakening to Reality.

To set up expectations as to what Illumination (or Knowledge and Conversation) may entail is, in
a sense, an impediment to being open and surrendering to what truly is. The descriptions of
these Mystic states are, therefore, simply to be used as guideposts along the Path, not as
absolutes to construct an intellectual system around. The sole rule in all cases is “Invoke often.”

Perfection isn’t immediate: Even if one has experienced the most blindingly exalted and ultimate
version of this Illumination, one is not suddenly purged of all “bad” qualities (meaning, in the New
Aeon, all aspects of oneself that are detrimental to or inhibiting of the True Will).

Although some habits may be “blasted” out of one’s system by the Illumination, some habits
remain or return shortly after the experience of Illumination. There is further work to align the
various aspects of oneself – body, emotions, thoughts, desires, et cetera – under the “guidance” of
this Divine Presence, of the Holy Guardian Angel.

It is typical of a Mystic at this Stage to think that she will never again see herself as separate from
the Divine, that she will always be one with her True Will, that she is perfected, but the time
always comes where this Illumination slowly fades away. This is a “non-abiding” union, and one
inevitably “comes down” from it. The “abiding union” comes if one persists to the third Stage of
the Mystic Path.

One must therefore be always vigilant to bring oneself to live more and more in this Light of
Illumination, continuing the work of Purification and Consecration until All is One.

The Work: To a Mystic that has achieved this second Stage of the Path and entered through the
Middle Pylon of Illumination or the Knowledge and Conversation of the Holy Guardian Angel, there
is still the final “crisis” of the Path. This final Crisis is known as the Crossing of the Abyss, the
dissolution of a sense of a separate self, and a successful “Crossing” means that one has a ained the
third Stage of the Path.

“The Self surrendered must not be less than the All-Self; one must not come before the altar of the Most
High with an impure or an imperfect offering. As it is wri en in Liber LXV, ‘To await Thee is the end, not
the beginning.'”
–Liber ABA: Book 4, Part II, chapter 6: The Wand

To Cross the Abyss, one must surrender all that one has and all that one is. In order to surrender all
that one has and is, though, one must first build oneself into a Whole.

If one has not performed the Purification of all “adverse” elements from oneself and Consecrated
all other elements of oneself to one’s Single Goal, the surrender will not be complete or total. The
Work of the Lover, after having achieved Knowledge and Conversation, is therefore one of
Equilibrium: one must build up all opposites (or “complements”) within oneself to become
Whole, not being a ached or obsessed by anything incomplete or partial.

• “The Adept is not a perfection of what he feels to be the noblest part of him, but a Microcosm. He [must]
complete the formation of himself as an image of the All.”
–Commentaries to Liber LXV, II:45-46
• “For Perfection abideth not in the Pinnacles, or in the Foundations, but in the ordered Harmony of one
with all.”

https://iao131.com/tag/there-is-no-part-of-me-that-is-not-of-the-gods/ 6/7
18/01/2020 there is no part of me that is not of the gods | IAO131

–Liber LXI vel Causae, line 32

• “The microcosm is an exact image of the Macrocosm; the Great Work is the raising of the whole man in
perfect balance to the power of Infinity.”
–Magick in Theory & Practice, chapter 0: The Magical Theory of the Universe
• “[There is] the Necessity of extending constantly thy Nature to new Mates upon every Plane of Being, so
that thou mayst become the perfect Microcosm, an Image without Flaw of all that is.”
–Liber Aleph, ch. 44, “De Sapientia in Re Sexuali”
• “Imagine listening to Beethoven with the prepossession that C is a good note and F a bad one; yet this is
exactly the stand point from which all uninitiates contemplate the universe. Obviously, they miss the
music.”
–Confessions, chapter 86

This Work of achieving Equilibrium or Wholeness of the self is the idea in Magick that is
understood as becoming a perfect Microcosm of the Universe (or “Macrocosm”). This means that
all aspects of the self must be balanced, especially the moral and intellectual aspects of the self. If
one clings to the light and ignores the darkness, one is not equilibrated; if one clings to virtues
and ignores vices, one is not equilibrated; if one clings to one belief and ignores its opposite, one
is not equilibrated.

This is the reason that the “Higher Self” is a misleading term: this is often taken to mean that one’s “Higher Self”
includes all of one’s best and noblest qualities elevated to the highest degree. In fact, one is seeking the Whole, both
upright and averse, and not simply the Highest.

This is what is generally said by Mystics to be the necessity of having a Love of All. This “Love”
is not a sentimental or romantic kind of a itude which most people mean by the term. In the
broadest sense, this Love is acceptance. In the emotions, a lack of Love or acceptance shows itself
in the feeling of disgust. This is why Liber LXV instructs us to “Go thou unto the outermost
places and subdue all things. Subdue thy fear and thy disgust. Then—yield!” One must fully
embrace all aspects of Nature, both the Nature of the Universe and one’s own Nature. The way
to destroy demons is through Love.

This is the basic work of Equilibrium so that one may become a perfect Microcosm, the “All-Self,”
in order that one may fully surrender all that one has and is. This why St. Francis of Assisi
visited lepers, the sight of which disgusted him. This is why Buddhists meditate in the presence
of decaying corpses. This is why Aleister Crowley deliberately ate Leah Hirsig’s feces to show he
was indifferent to all material differences (Yes, that really happened). In short, we must confront
everything that makes us squeamish, all that brings us a sense of disgust, all that we consider
Evil… and unite with it in “love under will” so that no element of the Universe is not also part of
ourselves. As perfect and complete microcosms of the Cosmos, we can then truly proclaim what
is said in the Gnostic Mass, “There is no part of me that is not of the gods.”

Crowley lays out the essence this practice in Liber V vel Reguli when he writes, “The Magician
should devise for himself a definite technique for destroying ‘evil.’ The essence of such a practice
will consist in training the mind and the body to confront things which case fear, pain, disgust,
shame and the like. He must learn to endure them, then to become indifferent to them, then to
analyze them until they give pleasure and instruction, and finally to appreciate them for their
own sake, as aspects of Truth. When this has been done, he should abandon them, if they are
really harmful in relation to health and comfort.”

The Ordeal: The Ordeal of this Grade is a crucial one, known as the Crossing of the Abyss, and it will
be discussed in the next section as the prelude to the third and final Grade or Stage of the Mystic
Path.

https://iao131.com/tag/there-is-no-part-of-me-that-is-not-of-the-gods/ 7/7