chapter xi
The Eucharist
and Its Rituals

"We have drunk the Soma; we have become immortal; we have gone to the light; we have found the gods. What can hatred and the malice of a mortal do to us now, O immortal one?" — Rig Veda 8.48 verse 3

The Eucharist, in one form or another, is one of the oldest rites known to man. Aptly called 'Communion' within Roman Catholicism, it involves a bringing together of the divine and human realms through one of the most basic of human gestures of friendship: the sharing of a meal with the gods. It is an esoteric teaching that the whole of the magical hierarchy Imaginally partakes of the sacrament with the initiate in virtue of the magician being microcosm. A more radical symbolism is enacted in certain traditions, including Christianity and Thelema, where the meal consumed is itself the gods. The function of this, according to Crowley is to "Take a substance symbolic of the whole course of nature, make it God, and consume it." Something is made divine, then eaten or otherwise taken into the body by the magician to make themselves divine, by making that divine thing a part of themselves. Thereby, Crowley declares, by the regular practice of the Eucharist,

"The magician becomes filled with God, fed upon God, intoxicated with God. Little by little his body will become purified by the internal lustration of God; day by day his mortal frame, shedding its earthly elements, will become in very truth the Temple of the Holy Ghost. Day by day matter is replaced by Spirit, the human by the divine; ultimately the change will be complete; God manifest in flesh will be his name."

This is the theory of the Eucharist.

With regard to the practice of the Eucharist, Crowley provides a list of seven types of sacrament in his classic presentation on the subject in chapter 20 of Magick in Theory and Practice. While not to be taken as universally applicable, his model can nevertheless provide a good guide for ritual construction within the Thelemic tradition. The subject divides based upon how many elements are used in the Eucharist, as this is susceptible of being of a composite character.

According to Crowley, the most powerful Eucharist is that of one element. Of this he wrote, "It is one substance and not two, not living and not dead, neither liquid nor solid, neither hot nor cold, neither male nor female." He also stated, "It is secret in every respect."

This last comment should give us pause. Perhaps the secret of this Eucharist is one that cannot, rather than should not, be revealed. In its highest sense it is perhaps none other than the One thing itself, the Knowledge and Conversation of the Holy Guardian Angel, Samadhi, the Gnosis itself. This is ultimately the only thing that can be said to be secret in every respect, because its reality must be experienced individually by each person.

There is a distinct, but equally important conception of the Eucharist of one element being the human self, which magically constitutes a unity.

If we combine these two ideas, of the Eucharist of one element being that which is disclosed by the union of opposites, and of being a human being, we may gain some intimation of a way that this sacrament miraculously exists within the realm of nature in the form of a specific substance matching Crowley's description literally. If the nature and use of this most sacred sacrament are taught within certain sanctuaries of initiation within the Thelemic tradition, it lies outside the scope of this discussion, not merely for reasons of initiatory secrecy (however, Matthew 7:6), but because the perception of this sacrament and its use are equally a matter of direct Gnosis.

The Eucharist of two elements is the traditional Western sacrament of bread and wine, as originally practiced first in the Jewish Sabbath meal and later in the Christian Mass. Esoterically, these are matter and spirit, form and the formless, Samsara and Nirvana. Looked at slightly differently they are body and blood, or the physical form and its animating vital life-force. They are Salt and Sulphur combined and equilibrated to disclose their quintessence Mercury. In this understanding, the Eucharist of two elements implies the Eucharist of three through the dialectical union of opposites disclosing a greater reality. Interpreted differently again, the two elements constitute the 'passives' — bread is Earth and wine Water. During their consecration they receive the spirit of the actives Fire and Air as an expression of the formula of Tetragrammaton.

Crowley wrote two rituals specifically to represent this type of Eucharist. These are Liber 44, The Mass of the Phoenix, and Liber 15, The Gnostic Catholic Mass. The first is suitable for solitary performance, the second is a group ritual. The Mass of the Phoenix will be discussed first. Its number is 44 because this is the value in Gematria of the Hebrew 'Dam' (Daleth Mem) meaning blood. As 4 x 11, 44 further signifies the extension of the number of Magick, 11, within and through the formula of the four fold cross.

The ritual is intended to take place at sunset. As the Sun passes below the horizon so too does the magician sink their awareness beneath the surface appearances of the mundane world, to enter through ritual and rite the secret universe of the collective unconscious, the Imaginal realm. Deep within is concealed the secret of the knowledge of the Self. When this is discovered there is a fery rebirth of the magician to a higher level of being. Therefore this process is symbolized by the Phoenix, a magical bird which immolates itself only to be reborn from the free of its own demise. This is the passage from Malkuth through Yesod to Tiphareth. Liber 44 is a ritual to attune oneself to this ongoing process, and receive empowerment for its successful completion.

Due to the symbolism involved, Liber 44 would be much less effective, or not effective at all, if done other than at sunset. Ideally, one should be able to see the Sun, so as to more directly create the magical link with this phase of its motion. This could be through westward facing windows, or in virtue of performing the ritual outdoors. Less ideal but certainly workable would be windows through which the onset of evening is visible. The quality of the light changes in the evening — during the interface between day and night. The Sun is in a process of transformation from one phase to another, the world is in flux and Magick is possible. There is additionally a powerful symbolism in the fact that the Sun is not affected in itself by this transformation, but only appears to change due to our terrestrial perspective.

The script calls for the altar to be equipped with an incense burner, two 'cakes of light', some source of fire, a bell, and a 'burin', which is a kind of awl or needle used in leatherwork.

The two elements of the Eucharist are the cakes of light and the physical blood of the magician. These are alternative correlates of the bread and wine of the Eucharist of two elements as discussed above. Cakes of light are a type of Thelemic Eucharistic wafer generally used for sacramental or other ritual purpose. Crowley and those who choose to follow his interpretation see them as directly described in The Book of the Law.

23. For perfume mix meal & honey & thick leavings of red wine: then oil of Abramelin and olive oil, and afterward soften & smooth down with rich fresh blood.

24. The best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what.

25. This burn: of this make cakes & eat unto me. This hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me.

26. These slay, naming your enemies; & they shall fall before you.

27. Also these shall breed lust & power of lust in you at the eating thereof.

28. Also ye shall be strong in war.

29. Moreover, be they long kept, it is better; for they swell with my force. All before me. [AL III: 23-29]

There are various oral traditions providing recipes based on this description. Crowley's interpretation of verse 24 was that the blood "of the moon" is menstrual blood, "blood of a child" and "dropping from the host of heaven" is semen, followed by physical blood of "enemies", clergy, worshippers and animals. Thelemites often refer to these as the 'secret' ingredient. If the cakes of light are being made for personal use, they can be prepared in any way that the individual chooses to interpret AL III: 23-29. Should they be for use in a public or group ritual, however, issues of biological contamination are a factor. Various Thelemic communities have protocols for insuring sterility, generally involving baking procedures. Should individuals participating in such a ritual feel that these procedures deviate from their personal relationship with the description of the cakes of light in The Book of the Law the most appropriate way of addressing this legitimate issue is probably for them to bring cakes that they have made for themselves. These can be differentiated from the other cakes, used in the ritual and administered specifically to them.

In The Mass of the Phoenix the first cake is burned as incense, representing the immolation of the Phoenix of the Sun/magician. It also represents the burning up and destruction of the finite ego of the magician through the power of her invocations and prayers, so that the Infinite Self and its True Will can emerge.

The second cake of light is mixed with the physical blood of the magician, thereby combining the two elements of the Eucharist in a manner analogous to that at the climax of the Gnostic Mass. It is then eaten. The magician is called upon to cut themselves in the 'sacramental sign', which Crowley means to be some form of the Mark of the Beast. The cross and circle is probably the easiest to execute. There are a few safety concerns that immediately present themselves with this procedure, which calls for people doing this ritual to cut their chest, possibly on a daily basis, as Crowley recommends this ritual to be performed at this interval. This is not necessarily for everyone, though many of individuals have had good success doing it. After several regular performances a small scar can be developed which can be reopened occasionally with minimal trauma. Should an individual wish to experiment with this method a small sterile blade or needle can be used to very lightly prick the skin at the chest, causing a few drops of blood to well up, which can then be mingled with the wafer. The actual incision should be as minimal as possible, the larger symbol being traced lightly. The blade should be resterilized before reuse and, it goes without saying, should never be shared.

Another method that does not involve physically cutting the body is to trace the sacramental sign on the chest without breaking the skin. When the wafer is placed over the heart, the prana or life force of which the blood is a vehicle is made to fow into the wafer by visualizing the body's energy fowing into it from the heart. This is a more subtle way of transferring the energy, working more on the level of Yetzirah than of the normative method, which is more fully grounded in Assiah. While it can be effective, it is harder to execute with conviction.

There is an additional exchange of energy occurring between the magician, the elements, and the setting Sun. The magician creates a magical link with this aspect of the Sun through performing this ritual mass. The Mass of the Phoenix can also be seen in some respects as an expanded version of sunset Resh.

The word ABRAHADABRA and the eleven-fold manner of ringing the bell are symbols of the Great Work. Their symbolism is explained in the previous chapter in the discussion of Liber Reguli. The bell is rung a total of 44 times in the mass, signifying the key number of the ritual. The invocation itself celebrates the liberation of the initiate from ignorant doctrines of a prior age. The adorations referred to are the same as in Liber Resh, as described in Chapter 8.

The second ritual written by Crowley for the communication of the Eucharist of two elements is Liber 15, The Gnostic Catholic Mass. While this elaborate group ritual includes some OTO specific symbolism and is intended to be a central public rite of that Order, it is by no means only an OTO ritual. Catholic means universal, and while the universal Gnostic church can and does manifest its archetypal pattern through specific organized 'churches', no single such outer community can claim exclusive monopoly over its Gnosis and sacraments. Liber 15 is a heritage held in common by all Thelemites and has been practiced throughout the world for nearly a hundred years by many communities sustained by the wandering clergy called to serve them. Ordained visibly or invisibly, they transmit the Gnosis of the Holy Spirit through the sacraments of Thelema.

A full comment on this wonderful ritual is impossible here, so I will limit myself to a few general structural comments. I highly recommend interested readers looking for more information to consult the writings of Bishop Tau Apyrion, AKA Frater Sabazius X° OTO. He presents a well informed OTO specific interpretation of the mass, which can be used as a basis for the development of a personal relationship to the ritual.

The Gnostic Mass features two principal officers, a Priestess and a Priest, both of whom represent the absolute. They begin the ritual by purifying, consecrating and empowering each other, then assume their ritual position in the East. The Priestess is enthroned upon the altar while the Priest alternatively stands or kneels before and facing her.

This ritual involves a Eucharist of two elements, so the activities of the Priestess and Priest concentrate upon the wine and cakes of light used in the rite, as well as upon themselves as magically identified with them. Through their interaction the Priestess and Priest are deified, and through them the elements. At the climax of the ritual the elements are combined within the Holy Grail and then consumed. This represents the union of opposites. Divine Mother and Divine Father combining to produce a Divine Child, revealed as the communicants themselves who likewise combine the elements within their own bodies as they consume them. They then proclaim:

"There is no part of me that is not of the Gods!"

Liber 15 has had significant influence outside of specifically Thelemic circles. A chapter of James Branch Cabell's Jurgen is based upon its symbolism. Additionally, the Great Rite of traditional Gardnerian Witchcraft accurately embodies certain of the inner meanings of the mass.

As this book focuses on rituals a single individual can perform, the text of Liber 15 will not be included here in full. However, it is widely available.

The Eucharist of three elements relates to the symbolism of the three Gunas, or components of reality according to the Hindu system. These are Sattva (balanced calmness) Rajas (activity) and Tamas (inertia). Crowley suggests a sacrament involving the cakes of light for Sattva, a depressant for Tamas and a stimulant for Rajas. As a more symbolic substitute the following original ritual uses the correlates of the Gunas with the three Mother Letters of the Kabbalistic system. Sattva is Mercury, the letter Aleph and the element of Air. Rajas is Sulpher, the letter Shin and the element of Fire. Tamas is Salt, the letter Mem and the element of Water. The ritual follows the basic pattern as laid out in the chapter on the Archetypes of Ritual. Certain aspects, particularly the empowerment of the elements with the Stele of Revealing are described more fully in Chapter 10.

The Eucharist of four elements, as described by Crowley, comes originally from the Neophyte ritual of the Golden Dawn. At the conclusion of that ritual the initiates of the temple partake of a sacrament consisting of a red rose, whose scent represents Air, a flame for Fire, a piece of bread mixed with salt for Earth, and wine for Water. The following original ritual replicates the essential features of the Golden Dawn Eucharist, called the Mystic Repast. The prayer said over the elements is from Crowley's Liber Pyramidos.

The Eucharist of five elements is related to the five senses, as these are the means whereby consciousness experiences reality. This form of the Eucharist acknowledges this experience as a sacrament of the union of Nuit and Hadit. Crowley suggests the use of the following symbols to represent the senses:

Element	Sense	Symbol
Spirit	Sound	Bell
Fire	Sight	Flame
Earth	Touch	Dagger
Water	Taste	Wine
Air	Smell	Rose

The attribution of hearing to Spirit refers to the hearing of the 'inner voice' of the Holy Guardian Angel.

Crowley's own ritual for the five fold sacrament is actually the already discussed Mass of the Phoenix, but understood in a different manner then in the Eucharist of two elements. In this interpretation the bell is sound, the flame sight and the burin touch. The cake of light burned as incense is smell, while the one eaten is taste.

As an alternative, the previously given ritual for the Eucharist of four elements can be easily modified to fit Crowley's basic model of five elements by swapping out the bread and salt for a dagger and placing a bell at the center of the altar to represent Spirit. The following is an example of how this might be done.

Of the Eucharist of six elements Crowley writes: "The Eucharist of six elements has Father, Sun, and Holy Spirit above; breath, water, and blood beneath. It is a sacrament reserved for high initiates." The basis of the symbolism of this cryptic passage is to be found in the 1^st Epistle of John, chapter 5, verses 7-8. In the King James translation of the Bible this reads:

7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

8. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.

Within the teachings of the 5°=6 grade of the Golden Dawn, these passages were interpreted in terms of the symbol of the Hexagram — the symbol of the uniting of the microcosm and macrocosm through the Knowledge and Conversation of the Holy Guardian Angel. The two interlaced triangles of the Hexagram represent the two triads of Father, Son, and Holy Ghost and breath, water and blood. Breath, water and blood are furthermore associated with the three Mother Letters Aleph, Mem and Shin respectively. These are sometimes concealed in certain formulae by the letter Heh, probably in part because according to the speech of the Hiereus in the opening of the Neophyte grade in the Golden Dawn, Heh is a symbol "of life; because the letter 'H' is our mode of representing the ancient Greek aspirate or breathing, and Breath is the evidence of Life." Additionally, Father, Son and Holy Spirit correspond to the letters of the name IAO. I (Yod) is the Father. O (Vav) is the Mother. A (Aleph) is the Son/Word.

The unity of these triads is Kabbalistically demonstrated if the six letters are added together via gematria. Their value, 358, is the value of the word MShICh (Mem-Shin-Yod-Cheth) or Messiah. It is also the value of NChSh (Nun-Cheth-Shin), Nechesh or Serpent, familiar to readers of Genesis. This serpent is signified by the Hebrew letter Teth, whose associated Tarot Atu 'Lust' indicates the sacramental energy whose expression is that meant by Crowley in the passage quoted above.

The Eucharist of seven elements is the ritual the Star Sapphire, which will be discussed in the next chapter.

Nor is it given to any son of man
To hymn that sacrament, the One in Seven,
Where God and priest and worshipper,
Deacon, asperger, thurifer, chorister,
Are one as they were one ere time began,
Are one on earth as they are one in heaven;
Where the soul is given a new name,
Confirming with an oath the same,
And with celestial wine and bread
Is most delicately fed,
Yet suffereth in itself the curse
Of the infinite universe,
Having made its own confession
Of the mystery of transgression;
Where it is wedded solemnly
With the ring of space and eternity;
And where the oil, the Holiest Breath,
With its first whisper dedicateth
Its new life to a further death.

— from The Sevenfold Sacrament
by Aleister Crowley

The Rig Veda, Penguin Classics, New York, New York, 1981, pp. 134-135.

Crowley, Aleister, Magick: Book 4, pg. 267.

Ibid, pg. 269.

Ibid, pp. 267-269.

Ibid, pg. 267.

Ibid, pp. 571-572, 584-597.

Tau Apyrion and Helena, Mystery of Mystery: A Primer of Thelemic Ecclasiastical Gnosticism, Red Flame #2, Berkeley, California, 1995. Much of the material in this work is also available at its authors' personal website.

Cabell, James Branch, Jurgen, Dover Publications, New York, New York, 1977.

Farrar, Janet and Stewart, A Witches Bible, Phoenix Publishing Inc., Custer, Washington, 1996, pp. 48-54.

Crowley, Aleister, Magick: Book 4, pg. 268.

Regardie, Israel, The Golden Dawn, pg. 132.

Crowley, Aleister, Commentaries on the Holy Books: The Equinox Vol. IV #1, pg. 71.

Crowley, Aleister, Magick: Book 4, pg. 268.

Regardie, Israel, The Golden Dawn, pg. 118.

Crowley, Aleister, The Confessions of Aleister Crowley, Penguin Arkana, New York, New York, 1979, pp. 666-667.

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