ABRAHADABRA

Some Thoughts on The Word

by Mark Stavish, M.A.

Published by kind permission of Mark Stavish of the Institute for Hermetic

Studies

All Rights Reserved. Copyright © Mark Stavish, M.A. 1997.

Introduction

ABRAHADABRA is the Word of the Aeon [1]

of Crowley’s Thelema. However, despite his choice of spellings, (there

are several), and some of the additional baggage that Crowley carries
into esoteric circles, his thoughts on this word are worth
consideration.

It’s Meaning

Abrahadabra is translated by G. Davidson[2] tas “I bless the dead”,

is one of the three Holy Names used when blessing a sword (Clavicus
Solomonos?), Davidson also states that it is derived from the Hebrew
“ha brachah dabarah” or “Speak the blessing”. It is used as an amulet
to heal and ward off evil. When chanted, it is reduced letter by letter.
He further suggests a relationship between it and an older Gnostic
‘diety’ Abraxas, or “the supreme unknown, and source of the 365
emanations of Persian theology. It is also found in several Hebrew
magical and mystical texts, including, The Sword of Moses, and The
Book of the Angel Raziel. In gnostic theology, it is used as a term for
god, or as a mediator between creation and the godhead.

Crowley spells it so that it adds up to 418 in gematria (19 x 22), or

22 using the “Qabala of Nine Chambers”. Several formulae are
worked out to show hidden meanings and relationships between the
letters, of which the most important appear to be its suggestion of
‘double power’ or effecting both the Pentagram and Hexagram; and
giving the Rosicrucian axiom of “Light, Life, and Love” in
numerological expression.

“Light, Life, and Love are never lost, but may be called forth eternally
from the Cosmic Unity in which they dwell.” States a Rosicrucian
ritual.

Let us consider these three points:

1. Symbol of the Godhead and Mediator

2. Double Power

3. Triple invocation
 Double Power

As symbol of ‘double power’ or the

unity of the Pentagram and Hexagram,
Abrahadabra symbolizes the “mystical
marriage” of the micro and
macrocosms. The Inner and Outer
Worlds

It can be said, that Abrahadabra, is the

Sacred Word invoking the Union of the
Higher and Lower Worlds in the
student. If this is done correctly, then
we can move from being a student to
the level of an adept on the level of interior initiation.

This idea of it being a combination of the micro and macro-cosmic

forces is reminiscent of the phrase in The Lesser Ritual of the
Pentagram which says, “About me Flames the Pentagram, and in the
Middle of the Pillar Shines the Six Rayed Star!” [3] Here, in the body
and psyche of the student, the Elemental and planetary forces are
combined and equilibrated.

It is important to note though, that the meaning of the letters may

change depending on the level they are being vibrated on. This would
differ from person to person, but is worthy of mention. As noted, the
astrological associations and meanings of the Hebrew letters can
‘shift’ depending on whether they are affecting the world of Assiah,
Yetzirah, Briah, or Atzilooth.[4]

Triple Invocation

As triple invocation of Light, Life, and Love, the Word reminds of the
three principle expressions of the Cosmos. When combined, they give
is a fourth and fifth point, that of Law and Liberty. By understanding
and seeking Life, Light, and Love in creation, we can get a grasp on
Cosmic Law, which in turn, is the source of our personal freedom
from the negative aspects of karma, or the means of our liberation
from the bondage of matter and restriction.
Godhead and Mediator

As mediator Abrahadabra suggests that while humanity is Divinity

incarnate, ‘There is no God but Man, and Man is the Son of God. God
is Man,’ that we experience this in progressive steps or degrees of
expanding (and as such, inclusive) consciousness. We may be Divine,
but the leap from mundane earthly consciousness to the Cosmic
awareness of Kether is extremely radical, and would shatter our
vehicles of perception. Instead, we progress slowly and with the aid
of various ‘mediators’ to assist us.

Among these mediators are the tools we use, be it ritual, symbols,

alchemy, or even actual beings, such as teachers and invisible
helpers from the ‘other side’. Abrahadabra symbolizes the
harmonization of our inner and outer worlds, in the realm of
Tiphareth, and how we can open up to this powerful, but often
unseen assistance. Regular and daily use of a ritual, such as the
Lesser Ritual of the Pentagram, or the Greater Ritual of the
Pentagram, stabilize our “Elemental” nature and allow the forces of
Yetzirah to more greatly penetrate our sometimes thick veils of
matter.

Through daily prayer and meditation, we slowly and progressively

make this once thick barrier more transparent, until once day, we
have a flash of awareness, an awakening that helps us realize what is
meant by, “About me flames the pentagram, and in the Middle of the
Pillar Shines the Six rayed star!”

When the “Little King” of Malkooth, the Pentagram, surrenders to the

“Big King” of Tiphareth (the Hexagram) the two are united and the
“Mystical Marriage” is initiated within us.

To this end, we can use the word itself as a kind of mantra, or

affirmation of this state. By vibrating it as a sacred word of power, we
can redeem it from the psuedo-magical connotations that have
befallen it, back to its original potency of Divine expression. As
mediator, the redemptive qualities, almost messianic in nature, are
more clearly understood. When we vibrate this name, we should feel
and imagine that the higher and lower worlds are coming into union
within us, and that we stand at the center of the world, expressing
the powers of Tiphareth. As though through its sound we are
bestowing a blessing across creation.

In The Golden Chain of Homer (Aurea Catena Homeri), we see the

same message being stated in almost identical symbolism. The
principle symbolism of the text, in addition to a series of ten rings of
varying forms of Venutian symbols, there is a plate of the Oroborous.
It consists of two dragons fighting, each biting the tail of the other,
one with wings and the other wingless. Between them is a “Star of
David” with planetary and Elemental symbols assigned to various
points. In addition, placed in the center are the Three Principles of
Alchemy - Sulphur, Salt, and Mercury.

“Whenever the Dragon meets an Enemy, they fight.

The Volatile must become fixt, Vapour and (water triangle) must
become (earth triangle), (fire triangle) must become corporeal, or no
Life can enter into the (earth triangle). The Superius must become
Interius, and Vice Vertia.

The Fixt becomes Volatile and, the (earth triangle) becomes (water
triangle), Vapour (air triangle) and (fire triangle), whilst (fire triangle)
returns to the Center of the Earth. Heaven, i.e. (fire triangle), must
be converted into fixt (air triangle). The Dragon with Wings kills the
Dragon without Wings, and the latter destroys the former. Thus is
manifested the Quintessence and its Power.”[5]

The “dragon with wings” can be interpreted as our Interior Master, or

Holy Guardian Angel, and the dragon “without wings” as our ego, or
“little King”. They need each other in order to express the power of
Creation and its expression through the Elemental and planetary
forces. Yet, they are often in combat with one another, instead of in
harmony. Only when the “Superius” (higher) becomes “Interius”
(interior) and the interior becomes the higher do we see the Elements
(of either a material or psychic nature) return to their primordial
source. The Fire, or creative power, returns to the center of the
earth, or the “Secret Fire” of Malkooth. In the end, the two dragons
(instinctual parts of our psyche - heavenly and earthly, the hexagram
and pentagram) are killed by each other, and in their combined
“death” (end of isolation) they are united in a more perfect
expression of cosmic power.

The Gnostics used the symbol of the winged serpent to represent the
redemptive and rejuvenating qualities of the Cosmos. As a symbol of
the powerful reconciliation of opposites, Khouphis, rises above the
head of the adept and spreads its wings in envelopment. He is the
winged solar serpent, the force of regeneration. [6] The healing
powers of our redeemed nephesh/yetziric, or ‘unconscious’ aspects of
our psyche (and body as well) lead by our Briactic or Solar
consciousness. One reference even calls it “a living caduceus”. [7]

Conclusion

It remains for each student to work out the intricacies of this and
other esoteric questions. Ones chosen path will influence greatly how
we approach the question and receive a solution to it meaning and
application. Ceremonialists will find a greater expression through
movement, sound, and the theater of ritual. General esotericists will
prefer meditation and prayer as the means of unraveling the mystery.
Alchemists will find that within this ancient word there is a secret that
only the laboratory can reveal.

In the end however, while the answers may be different the effects of
unraveling the mystery of abrahadrabra will be the same in each of
us, as it will be a further increase in our understanding of the Interior
Light, and the expression of our Divinity.

[1] See: Liber 777, page 44.

[2] Dictionary of Angels

[3] One text read, “Before me flames the pentagram, and behind me shines the six rayed
star!”

[4] See PON Qabala Course, Lesson: page .

[5] From Aurea Catena Homeri, Saper Aude Metaphysical Republishers, in conjunction
with Alchemy Books, San, Francisco, Ca. 1983. See also, PON Mineral Alchemy
Course, Lesson 20.

[6] Mysteria Magica, vol. 3, The Magical Philosophy by Melita Denning and Osborne
Phillips. Llewellyn Publications, St. Paul, MN. 1986. P. 92 and 372.

[7] Ibid "a living caduseus": Alex Grey'in Düşsel Sanatı (Sacred Mirrors: The Visionary
Art of Alex Grey, Inner Traditions, Rochester, Vt. 1990). See “Holy Fire” Triptych.

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