Relationship

I am not sure that he ever wrote it down, but Alan Chapman gave what I consider the best definition of the Holy Guardian Angel (HGA):

A dualistic representation of the non-dual.

In eastern spiritual traditions realisation of non-duality is labelled “awakening” or “enlightenment” whereas the western magickal tradition personifies this realisation as the Knowledge and Communication of the HGA (KCHGA).

“Angel” is often employed as a term of convenience in western magick for any type of entity, process, or experience that lacks a material basis. For instance, if a person survives a situation or illness against extreme odds, this can be experienced as the intervention of an angel. Similarly, processes that act on a transhuman level (such as historical, national or cultural transitions) may also find expression as angelic personifications. A famous example is the Angel of the Mons, an entity that supposedly shielded British forces from certain defeat at the Battle of Mons in Belgium, 1914. This incident most likely originated from fiction and propaganda, but that did not prevent eyewitness reports of angels from troops who were present (e.g. Russell 2017).

The Book of the Sacred Magic of Abramelin the Mage, our source text for the KCHGA, powerfully describes what meeting our HGA is like:

you shall see your Guardian Angel appear unto you in unequalled beauty; who also will converse with you, and speak in words so full of affection and goodness, and with such sweetness, that no human tongue could express the same […] In one word, you shall be received by him with such affection that this description which I here give unto you shall appear a mere nothing in comparison. (MacGregor-Mathers 1976: 84-5)

The experience of non-duality can be described in many ways, but the dualistic representation of the non-dual that is the HGA very clearly portrays it as like being in the presence of someone lovely beyond expression. For Abraham, the narrator of the text, the KCHGA is a coming into relationship with a being absolutely good and perfect. It is a wondrous and unique relationship: “your Guardian Angel is already about you, though Invisible, and conducteth and governeth your heart, so that you shall not err” (MacGregor-Mathers 1976: 78).

To arrive at the KCHGA demands of the magician attainment of the understanding by which this relationship becomes possible. The ritual given in the text for this purpose (henceforth referred to as the Abramelin ritual) is elaborate and long and it is not my aim to rehearse it here. What it boils down to essentially is prayer, but not routine or formulaic prayer: “it is absolutely necessary that your prayer should issue from the midst of your heart” (MacGregor-Mathers 1976: 65). In its very core, the Abramelin ritual is simply heart-felt prayer, for a couple of hours every day, over a period of six months.

It is widely repeated that Aleister Crowley failed at the Abramelin ritual. The full story is far more complicated and subtle than that. I shall discuss this in more detail in the book I am currently writing, but the gist of my argument is that Crowley completed the Abramelin ritual numerous times in different modalities. Yes, he did not complete the ceremony in the specific form that Abraham describes, but instead he fulfilled its objective through the use of an alternative ritual (both physically and astrally), through visionary trance work, and through purely psychological techniques.

As related in The Baptist’s Head Trilogy, Alan Chapman and I had the good fortune to discover that the methods and techniques of chaos magick can be applied to awakening. So why go to the trouble of sourcing a purpose-built temple with a terrace covered in river sand (which is what Abraham instructs us to do) when (as Crowley demonstrated) simpler methods lead just as surely to the HGA?

However, just because the methods are simplified this does not mean the work will be easy. The “fake it till you make it” methodology of chaos magick will only take us so far into the KCHGA. To imagine we can “belief shift” our way into (or out of) an encounter with the HGA would imply a controlling ego deciding what and when to believe. This may suffice for sorcery, but the KCHGA is theurgy. Eventually we will hit a point where our ego and the dualistic representation that is the angel must yield to the direct experience of the non-dual. Sometimes a preliminary to this occurs as a vision of how the HGA has always been with us, a guiding and nurturing presence. But the full realisation of the KCHGA is that there was never any separation from the HGA – we are one and the same.

I have noticed recently some recurrent difficulties described by magicians undertaking this work from a chaos magickal perspective. The first of these is a sense of incompleteness: “amazing things happen but don’t lead anywhere”. The second is relentless doubt over whether the entity invoked is truly the HGA. The solution to both is quietly ready and waiting in the very notion of the HGA itself.

Unlike other traditions that characterise awakening or enlightenment as a state, the KCHGA is presented as a relationship. The practices we undertake for the KCHGA are therefore intended to cultivate that relationship, rather to act simply as a means for attaining a result.

An analogy: we could go to a restaurant to eat, or with someone on a date. In both cases the aim is food, but in the latter case something more besides. We could still enjoy a good date even if the food were bad. Success at the KCHGA is developing the kind of relationship where the date is great even if the food never arrives.

As previously mentioned, the KCHGA is theurgy not sorcery. Magicians with a background in chaos magick are likely to arrive at the KCHGA with a very results-based mindset, and this is where that feeling of “that was amazing but now – so what?” originates. Just because you had some nice food with someone does not mean you have found the love of your life. Once we decide to use the KCHGA paradigm as the means to arrive at non-duality (and there are plenty of good reasons to do so) then the work has to focus on the relationship to the angel rather than upon any state or experience construed as an ultimate goal or result of this.

Flip it around: suppose you were a HGA whose sole task is to guide to awakening the human being you are guardian over. Your human frequently invites you around for dinner, occasionally seeming totally into you and having a great time, but on other occasions they complain of feeling confused because these meetings are not leading anywhere. In this situation, what would you want to say to your human? What would be the likely effect of their behaviour on your relationship?

Sorcery is great for getting a handle on your HGA. Chaos magick techniques will readily obtain the HGA’s name, sigil, visual image, and other attributes, but these are not the goal; they only serve the KCHGA to the extent that they enable the relationship to develop. Chaos magick obtains results but does not help in ascertaining if those results are true. If you are the type of magician who cringes at seeing the last word of the previous sentence without scare quotes, then the work of the KCHGA may become clouded by doubt.

Rather than thinking in terms of whether a correct result has been gained, once more we should approach the question in relational terms. Suppose you were seeing someone but were not certain they were truly what and who they claimed? If there are grounds for supposing the other is not what they seem then there is simply no basis for a relationship. The HGA by definition wants what is best for us, but our only reason for remaining in a relationship with someone we fundamentally do not trust is because we believe we cannot have or do not deserve anything better. Either we must work on understanding why we do that to ourselves, or we should find someone else who obviously has our best interests at heart. No experience proves more conclusively how much the HGA loves us than a mind-blowing synchronicity, leaving us in no doubt we are indeed at the very centre of the universe.

The HGA is a dualistic representation of the non-dual. What this definition brings to light is at once a potential problem but also that problem’s solution. The problem stems from the fact that the HGA is not the non-dual, but the solution lies in how the personification of the non-dual places the focus of the work not on an attainment of a goal but on the development of a relationship.

There is no bond that can unite the divided but love: all else is a curse. (Crowley 1909: I, 41)

References

Crowley, Aleister (1909). Liber AL vel Legis. https://tinyurl.com/uusb5b3 (sacred-texts.com). Accessed November 2020.

MacGregor-Mathers, Samuel Liddell (1976). The Book of the Sacred Magic of Abra-Melin the Mage. Wellingborough: Thorsons.

Russell, Steve (2017). My grandfather said he saw the Angel of Mons. Beccles and Bungay Journal (27 June), https://tinyurl.com/y2bzrme7 (becclesandbungayjournal.co.uk). Accessed November 2020.