"The Anglo-Saxon k in Magick, like most of Crowley's conceits, is a means of indicating the kind of magic which he performed. K is the eleventh letter of several alphabets, and eleven is the principal number of magick, because it is the number attributed to the Qliphoth - the underworld of demonic and chaotic forces that have to be conquered before magick can be performed. K has other magical implications: it corresponds to the power or shakti aspect of creative energy, for k is the ancient Egyptian khu, the magical power. Specifically, it stands for kteis (vagina), the complement to the wand (or phallus) which is used by the Magician in certain aspects of the Great Work.
For Crowley, the alternate spelling was used to differentiate it from other practices, such as stage magic. Magick is not capable of producing "miracles" or violating the physical laws of the universe (e.g., it cannot cause a solar eclipse), although "it is theoretically possible to cause in any object any change of which that object is capable by nature".
Crowley preferred the spelling magick, defining it as "the science and art of causing change to occur in conformity with the will." By this, he included "mundane" acts of will as well as ritual magic. In Magick in Theory and Practice, Chapter XIV, Crowley says:
What is a Magical Operation? It may be defined as any event in nature which is brought to pass by Will. We must not exclude potato-growing or banking from our definition. Let us take a very simple example of a Magical Act: that of a man blowing his nose.
Crowley saw magick as the essential method for a person to reach true understanding of the self and to act according to one's True Will, which he saw as the reconciliation "between freewill and destiny. Crowley describes this process:
One must find out for oneself, and make sure beyond doubt, who one is, what one is, why one is...Being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. After that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions.
Since the time of Crowley's writing about magick, many different spiritual and occult traditions have adopted the spelling with the terminal -k, but have redefined what it means to some degree. For many modern occultists, it refers strictly to paranormal magic, which involves influencing events and physical phenomena by supernatural, mystical, or paranormal means.
Crowley defined magick as "the Science and Art of causing Change to occur in conformity with Will." He goes on to elaborate on this, in one postulate, and twenty eight theorems. His first clarification on the matter is that of a postulate, in which he states "ANY required change may be effected by the application of the proper kind and degree of Force in the proper manner, through the proper medium to the proper object.
Crowley provided some further statements about the nature of magick as he defined it (from the Introduction to Magick, Book 4):
For Crowley, the practice of magick—although it equally applies to mundane things, like balancing the checkbook—is essentially to be used for attaining the Knowledge and Conversation of one's Holy Guardian Angel (which he believed was the first step necessary for spiritual attainment). Since achieving this state with one's "Silent Self" can be extremely arduous, magick can be used not only to reach that particular goal, but to clear the way for it as well. For example, if one needed a particular dwelling to perform the operation, one could use magick to obtain a suitable home. Crowley stated that magick that did not have one of these goals as its aim was black magic and should be avoided.
Although he referred to magick as a "high" art, Crowley himself did not use the term "low magick." Rather, he compared magick—which he saw as the essential method for achieving enlightenment and doing one's sacred Will—with practices he referred to as witchcraft or sorcery. The essential difference, from Crowley's point of view, is one of intent, where the purpose of a magical event is either in service to the True Will (which he referred to as the Great Work) or to the individual ego. Within this framework, ego- or vanity-driven practices like love charms, fascinations, or fortune telling tend to fall into the latter category.
W.E.Butler defines magic as "bringing about changes in consciousness [of the operator] at will".
Crowley made many claims for the paranormal effects of magick; however, as magicians and mystics had done before him and continue to do after him, Crowley dismissed such effects as useless:
Even so, Crowley realized that paranormal effects and magical powers have some level of value for the individual:
There are several ways to view what magick is. Again, at its most broad, it can be defined as any willed action leading to intended change. It can also be seen as the general set of methods used to accomplish the Great Work of mystical attainment. At the practical level, magick most often takes several practices and forms of ritual, including banishing, invocation and evocation, eucharistic ritual, consecration and purification, astral travel, yoga, sex magick, and divination.
Banishing rituals can be performed in order to eliminate forces that might interfere with a magical operation, and are often performed at the beginning of an important event or ceremony (although they can be performed for their own sake as well). The area of effect can be a magick circle, a room, or the magician themself. The general theory of magick proposes that there are various forces which are represented by the classic elements (air, earth, fire, and water), the planets, the signs of the Zodiac, and adjacent spaces in the astral world. Magick also proposes that various spirits and non-corporeal intelligences can be present. Banishings are performed in order to "clean out" these forces and presences. It is not uncommon to believe that banishings are more psychological than anything else, used to calm and balance the mind, but that the effect is ultimately the same—a sense of cleanliness within the self and the environment. There are many banishing rituals, but most are some variation on two of the most common—"The Star Ruby" and the Lesser Banishing Ritual of the Pentagram.
Crowley describes banishing in his Magick, Book 4 (ch.13):
However, he further states:
Purification is similar in theme to banishing, but is a more rigorous process of preparing the self and her temple for serious spiritual work. Crowley mentions that ancient magicians would purify themselves through arduous programs, such as through special diets, fasting, sexual abstinence, keeping the body meticulously tidy, and undergoing a complicated series of prayers. He goes on to say that purification no longer requires such activity, since the magician can purify the self via willed intention. Specifically, the magician labors to purify the mind and body of all influences which may interfere with the Great Work:
Crowley recommended symbolically ritual practices, such as bathing and robing before a main ceremony: "The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the frame of mind suitable to that one thought.
Consecration is an equally important magical operation. It is essentially the dedication, usually of a ritual instrument or space, to a specific purpose. In Magick, Book 4 (ch.13), Crowley writes:
A common element in ritual consecration is anointing with Oil of Abramelin.
Invocation is the bringing in or identifying with a particular deity or spirit. Crowley wrote of two keys to success in this arena: to "inflame thyself in praying and to "invoke often". It is important to note that for Crowley, the single most important invocation, or any act of magick for that matter, was the invocation of one's Holy Guardian Angel, or "secret self", which allows the adept to know his or her True Will.
Crowley describes the experience of invocation:
Crowley (Magick, Book 4) discusses three main categories of invocation, although "in the great essentials these three methods are one. In each case the magician identifies himself with the Deity invoked.
Another invocatory technique that the magician can employ is called the assumption of godforms—where with "concentrated imagination of oneself in the symbolic shape of any God, one should be able to identify oneself with the idea which [the god] represents. A general method involves positioning the body in a position that is typical for a given god, imagining that the image of the god is coinciding with or enveloping the body, accompanied by the practice of "vibration" of the appropriate god-name(s) (see below).
There is a distinct difference between invocation and evocation, as Crowley explains:
Generally, evocation is used for two main purposes: to gather information and to obtain the services or obedience of a spirit or demon. Crowley believed that the most effective form of evocation was found in the grimoire on Goetia (see below), which instructs the magician in how to safely summon forth and command 72 infernal spirits. However, it is equally possible to evoke angelic beings, gods, and other intelligences related to planets, elements, and the Zodiac.
Unlike with invocation, which involves a calling in, evocation involves a calling forth, most commonly into what is called the "triangle of art."
There are several eucharistic rituals within the magical canon. Two of the most well known are The Mass of the Phoenix and The Gnostic Mass. The first is a ritual designed for the individual, which involves sacrificing a "Cake of Light" (a type of bread that serves as the host) to Ra (i.e. the Sun) and infusing a second Cake with the adept's own blood (either real or symbolic, in a gesture reflecting the myth of the Pelican cutting its own breast to feed its young) and then consuming it with the words, "There is no grace: there is no guilt: This is the Law: Do what thou wilt!" The other ritual, The Gnostic Mass, is a very popular public ritual (although it can be practiced privately) that involves a team of participants, including a Priest and Priestess. This ritual is an enactment of the mystical journey that culminates with the Mystic Marriage and the consumption of a Cake of Light and a goblet of wine (a process termed "communication"). Afterwards, each Communcant declares, "There is no part of me that is not of the gods!"
Generally speaking, Yoga is not considered to be magick per se. Rather, it is the necessary training of the body and the mind to allow for certain types of magick to take place. Simply put, the goal is the control of the mind—to increase concentration and to be able to enter different states of consciousness. When developing his basic yogic program, Crowley borrowed heavily from many other yogis, such as Patanjali and Yajnavalkya.
Yoga, as Crowley interprets it, involves several key components. The first is Asana, which is the assumption (after eventual success) of any easy, steady and comfortable posture. Next is Pranayama, which is the control of breath, and Mantram, the use of mantras. Yama and Niyama are the adopted moral or behavioral codes (of the adept's choosing) that will be least likely to excite the mind. Pratyahara is the stilling of the thoughts so that the mind becomes quiet. Dharana is the beginning of concentration, usually on a single shape, like a triangle, which eventually leads to Dhyana, the loss of distinction between object and subject, which can be described as the annihilation of the ego (or sense of a separate self). The final stage is Samadhi—Union with the All.
The art of divination is generally employed for the purpose of obtaining information that can guide the adept in his Great Work. The underlying theory states that there exists intelligences (either outside of or inside the mind of the diviner) that can offer accurate information within certain limits using a language of symbols. Normally, divination within magick is not the same as fortune telling, which is more interested in predicting future events. Rather, divination tends to be more about discovering information about the nature and condition of things that can help the magician gain insight and to make better decisions.
There are literally hundreds of different divinatory techniques in the world. However, Western occult practice mostly includes the use of astrology (calculating the influence of heavenly bodies), bibliomancy (reading random passages from a book, such as Liber Legis or the I Ching), tarot (a deck of 78 cards, each with symblic meaning, usually laid out in a meaningful pattern), and geomancy (a method of making random marks on paper or in earth that results in a combination of sixteen patterns).
It is an accepted truism within magick that divination is imperfect. As Crowley writes, "In estimating the ultimate value of a divinatory judgment, one must allow for more than the numerous sources of error inherent in the process itself. The judgment can do no more than the facts presented to it warrant. It is naturally impossible in most cases to make sure that some important factor has not been omitted [...] One must not assume that the oracle is omniscient.
The Tree of Life is a tool used to categorize and organize various mystical concepts. At its most simple level, it is composed of ten spheres, or emanations, called sephiroth (sing. "sephira") which are connected by twenty two paths. The sephiroth are represented by the planets and the paths by the characters of the Hebrew alphabet, which are subdivided by the four elements, the seven classical planets, and the twelve signs of the Zodiac. Within the western magical tradition, the Tree is used as a kind of conceptual filing cabinet. Each sephira and path is assigned various ideas, such as gods, cards of the Tarot, astrological planets and signs, elements, etc.
Crowley considered a deep understanding of the Tree of Life to be essential to the magician:
Similar to Yoga, learning the Tree of Life is not so much magick as it is a way to map out one's spiritual universe. As such, the adept may use the Tree to determine a destination for astral travel, to choose which gods to invoke for what purposes, et cetera. It also plays an important role in modeling the spiritual journey, where the adept begins in Malkuth, which is the every-day material world of phenomena, with the ultimate goal being at Kether, the sphere of Unity with the All.
A magical record is a journal or other source of documentation containing magical events, experiences, ideas, and any other information that the magician may see fit to add. There can be many purposes for such a record, such as recording evidence to verify the effectiveness of specific procedures (per the scientific method that Aleister Crowley claimed should be applied to the practice of magick) or to ensure that data may propagate beyond the lifetime of the magician. Benefits of this process vary, but usually include future analysis and further education by the individual and/or associates with whom the magician feels comfortable in revealing such intrinsically private information.
Crowley was highly insistent upon the importance of this practice. As he writes in Liber E, "It is absolutely necessary that all experiments should be recorded in detail during, or immediately after, their performance (...) The more scientific the record is, the better. Yet the emotions should be noted, as being some of the conditions. Let then the record be written with sincerity and care; thus with practice it will be found more and more to approximate to the ideal. Other items he suggests for inclusion include the physical and mental condition of the experimenter, the time and place, and environmental conditions, including the weather.
These words often have no intrinsic meaning in and of themselves. However, when deconstructed, each individual letter may refer to some universal concept found in the system that the formula appears. Additionally, in grouping certain letters together one is able to display meaningful sequences that are considered to be of value to the spiritual system that utilizes them (e.g., spiritual hierarchies, historiographic data, psychological stages, etc.)
In magical rituals involving the invocation of deities, a vocal technique called vibration is commonly used. This was a basic aspect of magical training for Crowley, who described it in "Liber O. According to that text, vibration involves a physical set of steps, starting in a standing position, breathing in through the nose while imagining the name of the god entering with the breath, imagining that breath travelling through the entire body, stepping forward with the left foot while throwing the body forward with arms outstretched, visualizing the name rushing out when spoken, ending in an upright stance, with the right forefinger placed upon the lips. According to Crowley in "Liber O", success in this technique is signaled by physical exhaustion and "though only by the student himself is it perceived, when he hears the name of the God vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that Great Voice proceeded from the Universe, and not from himself."
In general ritual practice, vibration can also refer to a technique of saying a god-name or a magical formula in a long, drawn-out fashion (i.e. with a full, deep breath) that employs the nasal passages, such that the sound feels and sounds "vibrated."
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