Again With The Aeons?
The stories we tell and why they matter
What is an Aeon? Why must we understand all religions to have a clear understanding of Thelema? Are the old symbols dead, or do they still hold their meaning today? What is the purpose of a symbol that is no longer valid or even antithetical to a new paradigm?
In a nutshell, an Aeon is a metaphysical measurement of time or epoch based on significant changes in human evolution, which may not correspond with actual time measurements. But they tell the stories of the people who existed during that time.
Thelemites, along with others who find themselves in a post-Christian context, often tend to reject everything associated with traditional Christianity. While this reaction is understandable, new paradigms emerge when the old ones no longer serve our needs. It's important to recognize that Esoteric Christianity has not been fairly assessed and deemed inadequate. Although Crowley regarded Thelema as the "true Christianity," this perspective often fails to influence those who rebel against established beliefs without fully understanding them.
Recently, I saw a YouTube video of an expert explaining that Thelema has nothing to do with Christianity. The subject of the following video (she releases one every week or so) was the use of Christian symbols in Thelema.
How can we embark on a new chapter in human evolution without studying the previous one? I admit I've fallen into this trap, which has been to my detriment.
To understand our future, we must first comprehend our past. Gaining wisdom requires us to examine the succession of human paradigms, study our customs and myths, and explore how they are interconnected. This understanding is essential for our progress.
As I have stated before, viewing Thelema and Christianity as interconnected parts of a long chain of universal ideas is helpful. To truly become a "scholar" or "expert" in any religious framework, one must first understand its origins, as each belief system influences the other. If Christianity had never existed, Thelema would not have emerged similarly, particularly in how it was revealed to or by Crowley.
A more straightforward way to understand the significance of this progression is to think of each "Aeon," paradigm shift, or evolutionary leap in human consciousness, as a reflection of humanity's past life regressions. These changes represent shifts in our relationship with nature, regardless of how we label them.
Religions like Hinduism, Jainism, Buddhism, and Sikhism share the belief that individuals can achieve perfection or godhood through a series of incarnations. This represents a microcosmic view of spiritual evolution. In contrast, the progressions of aeons reflect the macrocosmic perspective of that same process.
Determining whether an Aeon exists as a measure of time is irrelevant and questionable. Furthermore, it is essential to clarify that while many may wish to connect the progression of aeons to some astrological framework, the changes we refer to as Aeons do not follow a consistent schedule. They are metaphysical concepts and nothing more. I will discuss the topic of time separately.
Like Christianity, Judaism, Zoroastrianism, Thelema did not emerge in isolation. Each Aeon requires a reinterpretation of the same archetypal symbols used by the previous ones. Our task is to reinterpret these archetypal symbols to make them relevant to our current Aeon or time.
How can we redefine an "old Aeon" archetype? Does it still serve a purpose, or must it be reinterpreted to maintain relevance? A prime example of a term many Thelemites believe has lost its significance is the word "faith." This term often carries connotations of superstition, tyranny, and willful ignorance. If we consider words symbols (and vice versa), we see these terms can be reinterpreted. We could develop a new term, but would that be insightful? Instead, we can revisit the original text with a fresh perspective to determine whether our modern understanding of the symbol can transform the nature of the text itself.
In Hebrews 11:6, we are told, "Without faith, it is impossible to please [God], for he who comes to God must believe that He is and that He rewards those who diligently seek Him."
Two key points come to mind. First, faith is necessary because we cannot see God. We must believe that It is there without any other proof. This applies to anyone in search of their Holy Guardian Angel. Faith involves having complete trust or confidence in someone or something without evidence. This concept aligns with the classic definition of Gnosis, which is a deep understanding of truth that we may grasp without the usual tools to measure and evaluate reality as we know it. This often occurs in metaphysics, even within metaphysical claims of scientific superiority. One of my mentors expressed it well: "Some things must be believed before they can be seen."
The second point is that regardless of whether one identifies as a Christian, Thelemite, or someone navigating the Art and Science of magick, it appears essential to believe in the existence of a God. Whether God exists within oneself or outside seems irrelevant to the discussion. Without this belief, one is unlikely to experience a sense of godhood, even for those of us who view "Deus est homo" as more than just a catchy bumper sticker slogan. In fact, "Deus Est Humanitatus" would be a more accurate expression.
People who don't believe in miracles (or magick, if you prefer) are unlikely to notice them when they happen, even if they are the ones who have created those miracles. To paraphrase, the concept of God is essential in Christianity and Thelema, but the significance differs.
Now, let's reconsider the often cringeworthy concept of faith. It represents the certainty of one's divinity. If someone truly possesses "faith" or knowledge (Gnosis), there is no reason to doubt it or seek proof continuously. Pistis refers to faith that can be understood but lacks certainty, while Gnosis is faith that is certain but cannot be fully comprehended.
How do I personally define faith? I see it as the absence of Lust of Result. Knowledge and faith are different sides of the same coin. Faith is synonymous with Gnosis, and Gnosis is synonymous with certainty.
There is the Dove, and there is the Serpent, after all.
An Aeon Defines How We Tell Our Stories
For my daughter's sake, I retold an old Aeon story a few years ago. It's important to note that she was only about six years old when an adult chose to share a disturbing story with her without my permission. As a result, I had to reframe the story in a more positive light. I believe that the superstition behind the original tale has led many children to grow up feeling unworthy of love, develop sexual psychosis, and turn innocent minds into internal battlegrounds.
When my daughter was on a playdate with the little girl next door, she returned home with many questions. During the playdate, the girl's mom decided to teach a Bible lesson about "the fall." I knew her well enough to realize this wasn't just an innocent occurrence; it felt like an attempt to indoctrinate my daughter. I was outraged and felt like a berserker. I didn't want my daughter to be drawn into a narrative that portrays a father figure who is absent, controlling, and unreasonably jealous and punishes his children instead of embracing them when they falter.
During my studies of the Qabalah, I examined the Pentateuch and discovered many of its hidden mysteries, which are truly fascinating! However, this story is not meant for those too lazy to look beyond the literal text or for young minds who do not question what they hear from adults. This is what I said to her. Of course, I am paraphrasing here.
God realized that there was no true gratification in having created humans because, at that time, they were incapable of anything but loving Him; they had no choice in the matter. He (In the Bible, it's always He/Him. So sue me) understood that for them to experience genuine love, they would need the option to choose not to love Him. So, He devised a disingenuous rule about apples, disguised Himself as a serpent, and tempted them to disobey. Then, He concealed the Garden from them, making them believe they were no longer in it. He instructed an archangel named Ratziel to provide them with a map so that eventually, they might find their way back home or, in other words, restore their vision to realize that they hadn't gone anywhere; this Earth is, in fact, the Garden.
I couldn't wait to share this version of the story with the girl next door, but I would be no better than her mother had I done that. I do feel sorry for her daughter.
I turned it into a love story rather than one of shame.
As she matured into an intelligent and articulate individual, she explored religion while questioning everything, unafraid that some bully in the sky would punish her for having doubts.
Stories, stories, stories. We have to have them; in THIS Aeon, they are to be about joy.
The Holy Guardian Angel can be understood as "God" in today's new Aeon. You may say "tomato," while I say "potato." Regardless of what you call it, it doesn't exist "out there." There is no "other place." Our human karma is to discover it here, within ourselves. We cannot be separated from it because we are part of and exist within it. The khabs are in the khu, not the khu in the khabs.
It would be easy to put this idea to the test. Begin by engaging in simple acts of worship. Start small and keep it uncomplicated. Just reach out. Avoid giving it a name because labeling something allows us to distance ourselves from it; in many ways, naming a deity can be disrespectful. Instead, wait for it to reveal a name to you in its own time. The name it provides will be unique to your experience.
Many years ago, when I first began my magical journey as a teenager, I started by placing a votive candle on the windowsill of my second-story apartment. This was an experiment; I intended to signal to the divine that I welcomed it and was waiting for a connection. The concept was simple and childlike, and you might be surprised by the results.
At first, I needed to view the Divine as something external to myself, as it felt "too close" for me to experience directly. It was like trying to look into my own eyes. This Bhakti approach worked better for me at the time. Engaging in simple acts of worship can be powerful. As the relationship develops, it becomes more complex, but starting with something simple can clear the path rather than complicate things.
In one of my books, I wrote that "God" is screaming into our ears; we don't know how to listen. Today, with the vast amount of information about magick available to anyone with a cellphone, we must focus more on listening. In our pockets, we carry the entirety of human knowledge, or an infinite library of distractions like porn and social media that allow us to avoid thinking. Imagine if we used these resources to pursue the Great Work. Consider what our predecessors might have accomplished if they had access to the tools we have today.
The Prosperity Gospel is A Story: A Corrupt One.
The Prosperity Gospel is based on the notion that individuals who experience significant losses must have done so because they did not worship, pray, or donate enough money to their church. This belief is not only superstitious but also undermines the concept of the Divine, particularly the gods of the old Aeon that they profess to worship. In simpler terms, these individuals come together to worship one day a week but spend the other six days acting against the very principles that their religious beliefs advocate.
Don't get me wrong; I'm not saying that people don't deserve wealth. However, the pursuit or acquisition of riches is not aligned with the principles of an egregore that focuses on surrendering everything, including family life, to help the sick and the poor. When my daughter asked me about a man named Job, I decided to share my story to illustrate that distractions will arise like a formidable army to divert one's focus when engaged in The Work. I call this story "The Pilgrim and The Guide."
A man embarks on a pilgrimage to the Holy Land, searching for a magician. His journey begins as he encounters a wealthy man riding a white horse, dressed in the finest clothing, and making a grand display by showering pennies on the peasants. The pilgrim initially thinks this man must be the magician, but his guide chuckles and explains, "No, that's just the local politician."
Continuing, they see a woman sitting in perfect meditation (Asana). People toss pennies into her jar, and she has plenty of food as others pay her for counsel and bow before her, seeking her blessings. Once again, the pilgrim wonders if she could be the magician, but his guide tells him, "No, this is just the town's spiritual charlatan."
As they walk into the poorest areas, they encounter a man who is malnourished, hasn't bathed in weeks, and is counting beads. He appears sick, and the traveler can see demonic images dive-bombing him like crows that have found something dead and rotting. His guide then states, "There is the holy man."
Selah