The Unicursal Hexagram is one of the common symbols of Thelema

Thelema is a spiritual philosophy (referred to by some as a religion)^[1] that was developed^[2] by the early 20th century British writer and ceremonial magician, Aleister Crowley. He came to believe himself to be the prophet of a new age, the Æon of Horus,^[3] based upon a spiritual experience that he and his wife, Rose Edith, had in Egypt in 1904.^[1] By his account, a possibly non-corporeal or "praeterhuman" being that called itself Aiwass contacted him and dictated a text known as The Book of the Law or Liber AL vel Legis, which outlined the principles of Thelema.^[1][4]

The Thelemic pantheon includes a number of deities, focusing primarily on a trinity of deities adapted from ancient Egyptian religion, who are the three speakers of The Book of the Law: Nuit, Hadit and Ra-Hoor-Khuit. The religion is founded upon the idea that the 20th century marked the beginning of the Aeon of Horus, in which a new ethical code would be followed; "Do what thou wilt shall be the whole of the Law". This statement indicates that adherents, who are known as Thelemites, should seek out and follow their own true path in life, known as their True Will^[5] rather than their egoic desires.^[6] The philosophy also emphasizes the ritual practice of Magick.

The word "Thelema" itself is the English transliteration of the Koine Greek noun θέλημα: "will", from the verb θέλω: to will, wish, purpose. In the New Testament as well as the works of Plato, Thelema includes the ideas of will, choice, inclination, desire, including sexual desire, and pleasure.^{[citation needed]} As Crowley developed the religion he wrote widely on the topic, producing what are collectively termed the Holy Books of Thelema. He also included ideas from occultism, Yoga and both Eastern and Western mysticism, especially the Qabalah.^[7]

Historical antecedents[link]

The word θέλημα (thelema) is rare in classical Greek, where it "signifies the appetitive will: desire, sometimes even sexual",^[8] but it is frequent in the Septuagint.^[8] Early Christian writings occasionally use the word to refer to the human will,^[9] and even the will of God's opponent, the Devil,^[10] but it usually refers to the will of God.^[11] One well-known example is in the "Lord's Prayer" (Matthew 6:10), “Your kingdom come. Your will (Θελημα) be done, On earth as it is in heaven.” It is used later in the same gospel (26:42), "He went away again a second time and prayed, saying, "My Father, if this cannot pass away unless I drink it, Your will be done." In his 5th century Sermon on 1 John 7-8, Augustine of Hippo gave a similar instruction:^[12] "Love, and do what you will" (Dilige et quod vis fac).^[13]

In the Renaissance, a character named "Thelemia" represents will or desire in the Hypnerotomachia Poliphili of the Dominican monk Francesco Colonna. The protagonist, Poliphilo has two allegorical guides, Logistica (reason) and Thelemia (will or desire). When forced to choose, he chooses fulfillment of his sexual will over logic.^[14] Colonna's work was a great influence on the Franciscan monk François Rabelais, who in the 16th century, used Thélème, the French form of the word, as the name of a fictional Abbey in his novels, Gargantua and Pantagruel.^[15] The only rule of this Abbey was "fay çe que vouldras" ("Fais ce que tu veux," or, "Do what thou wilt"). In the mid-18th century, Sir Francis Dashwood inscribed the adage on a doorway of his abbey at Medmenham,^[16] where it served as the motto of The Hellfire Club.^[16] Rabelais' Abbey of Thelema has been referred to by later writers Sir Walter Besant and James Rice, in their novel The Monks of Thelema (1878), and C.R. Ashbee in his utopian romance The Building of Thelema (1910).

François Rabelais[link]

François Rabelais

François Rabelais was a Franciscan and later a Benedictine monk of the 16th century. Eventually he left the monastery to study medicine, and moved to the French city of Lyon in 1532. It was there that he wrote Gargantua and Pantagruel, a connected series of books. They tell the story of two giants—a father (Gargantua) and his son (Pantagruel) and their adventures—written in an amusing, extravagant, and satirical vein.

Most critics today agree that Rabelais wrote from a Christian humanist perspective,^[17] as Crowley biographer Lawrence Sutin says when he contrasts the French author's beliefs with the Thelema of Aleister Crowley.^[18] In the previously mentioned story of Thélème, which critics analyze as referring in part to the suffering of loyal Christian reformists or "evangelicals"^[19] within the French Church,^[20] the reference to the Greek word θέλημα "declares that the will of God rules in this abbey".^[21] Sutin writes that Rabelais was no precursor of Thelema, with his beliefs containing elements of Stoicism and Christian kindness.^[18]

It is in the first book (ch. 52-57) that Rabelais writes of this Abbey of Thélème, built by the giant Gargantua. It is a classical utopia presented in order to critique and assess the state of the society of Rabelais' day, as opposed to a modern utopian text which seeks to create the scenario in practice.^[22] It is a utopia where people's desires are more fulfilled.^[23] However, as well as being satirical, it also epitomises the ideals considered in Rabelais' fiction.^[24] The inhabitants of the abbey were governed only by their own free will and pleasure, the only rule being "Do What Thou Wilt." Rabelais believed that men that are free, well born and bred have honour, which intrinsically leads to virtuous actions. When constrained, their noble natures turn instead to remove their servitude, because men desire what they are denied.^[15]

Some modern Thelemites consider Crowley's work to build upon Rabelais' summary of the instinctively honourable nature of the Thelemite. Rabelais has been variously credited with the creation of the philosophy^[25] of Thelema, as one of the earliest people to refer to it,^[26] or with being "the first Thelemite."^[27] However, the current National Grand Master General of the U.S. Ordo Templi Orientis Grand Lodge has stated:

Saint Rabelais never intended his satirical, fictional device to serve as a practical blueprint for a real human society... Our Thelema is that of The Book of the Law and the writings of Aleister Crowley^[28]

Aleister Crowley himself wrote in The Antecedents of Thelema, (1926) an incomplete work not published in his day, that Rabelais not only set forth the law of Thelema in a way similar to how Crowley understood it, but predicted and described in code Crowley's life and the holy text that he claimed to have received, The Book of the Law. However, Crowley said the work he had received was deeper, showing in more detail the technique people should practice, revealing scientific mysteries, and that Rabelais confines himself to portraying an ideal, rather than addressing questions of political economy and similar subjects, which must be solved in order to realize the Law.^[29]

Rabelais is included among the Saints of Ecclesia Gnostica Catholica along with others such as Virgil, Catullus, Algernon Charles Swinburne, and William Blake.^[30]

Francis Dashwood and the Hellfire Club[link]

Portrait of Francis Dashwood, 15th Baron le Despencer, by William Hogarth from the late 1750s.

Sir Francis Dashwood adopted some of the ideas of Rabelais and invoked the same rule in French, when he founded a group called the Monks of Medmenham (better known as The Hellfire Club).^[16] An abbey was established at Medmenham, in a property which incorporated the ruins of a Cistercian abbey founded in 1201. The group were known as the Franciscans, not after Saint Francis of Assisi, but after its founder, Francis Dashwood, 15th Baron le Despencer. John Wilkes, George Dodington and other politicians were members.^[16] We have little direct evidence of what Dashwood's Hellfire Club did or believed.^[31] The one direct testimonial comes from John Wilkes, a member who never got into the chapter-room of the inner circle.^[31][32] He describes them as hedonists who met to "celebrate woman in wine," and added ideas from the ancients just to make the experience more decadent.^[33]

In the opinion of Lt. Col. Towers, the group derived more from Rabelais than the inscription over the door. He believes that they used caves as a Dionysian oracular temple, based upon Dashwood’s reading of the relevant chapters of Rabelais."^[34] Sir Nathaniel Wraxall in his Historical Memoires (1815) accused the Monks of performing Satanic rituals, but these claims have been dismissed as hearsay.^[31] Gerald Gardner and others such as Mike Howard^[35] say the Monks worshipped "the Goddess." Daniel Willens argued that the group likely practiced Freemasonry, but also suggests Dashwood may have held secret Roman Catholic sacraments. He asks if Wilkes would have recognized a genuine Catholic Mass, even if he saw it himself and even if the underground version followed its public model precisely.^[36]

Aleister Crowley[link]

Aleister Crowley (1875–1947) was an English occultist and writer. In 1904, Crowley claimed to have received The Book of the Law from an entity named Aiwass, which was to serve as the foundation of the religious and philosophical system he called Thelema.^[4][37]

The Book of the Law[link]

Crowley's system of Thelema begins with The Book of the Law, which bears the official name Liber AL vel Legis. It was written in Cairo, Egypt during his honeymoon with his new wife Rose Crowley (née Kelly). This small book contains three chapters, each of which he claimed to have written in exactly one hour, beginning at noon, on April 8, April 9, and April 10, 1904. Crowley claims that he took dictation from an entity named Aiwass, whom he later identified as his own Holy Guardian Angel.^[38] Disciple, author, and onetime Crowley secretary Israel Regardie prefers to attribute this voice to the subconscious, but opinions among Thelemites differ widely.

Besides the reference to Rabelais, an analysis by Dave Evans shows similarities to The Beloved of Hathor and Shrine of the Golden Hawk,^[39] a play by Florence Farr.^[40] Evans says this may result from the fact that "both Farr and Crowley were thoroughly steeped in Golden Dawn imagery and teachings,"^[41] and that Crowley probably knew the ancient materials that inspired some of Farr's motifs.^[42] Sutin also finds similarities between Thelema and the work of W. B. Yeats, attributing this to "shared insight" and perhaps to the older man's knowledge of Crowley.^[43]

Crowley wrote several commentaries on The Book of the Law, the last of which he wrote in 1925. This brief statement called simply "The Comment" warns against discussing the Book's contents, and states that all "questions of the Law are to be decided only by appeal to my writings" and is signed Ankh-af-na-khonsu.^[44]

True Will[link]

According to Crowley, every individual has a True Will, to be distinguished from the ordinary wants and desires of the ego. The True Will is essentially one's "calling" or "purpose" in life. Some later magicians have taken this to include the goal of attaining self-realization by one's own efforts, without the aid of God or other divine authority. This brings them close to the position that Crowley held just prior to 1904.^[45] Others follow later works such as Liber II, saying that one's own will in pure form is nothing other than the divine will.^[46] Do what thou wilt shall be the whole of the Law for Crowley refers not to hedonism, fulfilling everyday desires, but to acting in response to that calling. The Thelemite is a mystic.^[45] According to Lon Milo Duquette, a Thelemite is anyone who bases their actions on striving to discover and accomplish their true will,^[47] when a person does their True Will, it is like an orbit, their niche in the universal order, and the universe assists them.^[48] In order for the individual to be able to follow their True Will, the everyday self's socially-instilled inhibitions may have to be overcome via deconditioning.^[49][50] Crowley believed that in order to discover the True Will, one had to free the desires of the subconscious mind from the control of the conscious mind, especially the restrictions placed on sexual expression, which he associated with the power of divine creation.^[51] He identified the True Will of each individual with the Holy Guardian Angel, a daimon unique to each individual.^[52] The spiritual quest to find what you are meant to do and do it is also known in Thelema as the Great Work.^[53]

The Stèle of Revealing, depicting Nuit, Hadit as the winged globe, Ra-Hoor-Khuit seated on his throne, and the creator of the Stèle, the scribe Ankh-af-na-khonsu

Cosmology[link]

Thelema draws its principal gods and goddesses from Ancient Egyptian religion. The highest deity in the cosmology of Thelema is the goddess Nuit. She is the night sky arched over the Earth symbolized in the form of a naked woman. She is conceived as the Great Mother, the ultimate source of all things.^[54] The second principal deity of Thelema is the god Hadit, conceived as the infinitely small point, complement and consort of Nuit. Hadit symbolizes manifestation, motion, and time.^[54] He is also described in Liber AL vel Legis as "the flame that burns in every heart of man, and in the core of every star."^[55] The third deity in the cosmology of Thelema is Ra-Hoor-Khuit, a manifestation of Horus. He is symbolized as a throned man with the head of a hawk who carries a wand. He is associated with the Sun and the active energies of Thelemic magick.^[54] Other deities within the cosmology of Thelema are Hoor-paar-kraat (or Harpocrates), god of silence and inner strength, the brother of Ra-Hoor-Khuit,^[54] Babalon, the goddess of all pleasure, known as the Virgin Whore.^[54] and Therion, the beast that Babalon rides, who represents the wild animal within man, a force of nature.^[54]

Magick and ritual[link]

Thelemic magick is a system of physical, mental, and spiritual exercises which practitioners believe are of benefit.^[56] Crowley defined magick as "the Science and Art of causing Change to occur in conformity with Will,"^[57] and spelled it with a 'k' to distinguish it from stage magic. He recommended magick as a means for discovering the True Will.^[58] Generally, magical practices in Thelema are designed to assist in finding and manifesting the True Will, although some include celebratory aspects as well.^[59] Crowley was a prolific writer, integrating Eastern practices with Western magical practices from the Hermetic Order of the Golden Dawn.^[60] He recommended a number of these practices to his followers, including basic yoga; (asana and pranayama);^[61] rituals of his own devising or based on those of the Golden Dawn, such as the Lesser ritual of the pentagram, for banishing and invocation;^[59] Liber Samekh, a ritual for the invocation of the Holy Guardian Angel;^[59] eucharistic rituals such as The Gnostic Mass and The Mass of the Phoenix;^[59] and Liber Resh, consisting of four daily adorations to the sun.^[59] Much of his work is readily available in print and online. He also discussed sex magick and sexual gnosis in various forms including masturbatory, heterosexual, and homosexual practices, and these form part of his suggestions for the work of those in the higher degrees of the Ordo Templi Orientis.^[62] Crowley believed that after discovering the True Will, the magician must also remove any elements of himself that stand in the way of its success.^[63]

The qabalistic tree of life, important in the magical order A∴A∴ as the degrees of advancement in are related to it.

The emphasis of Thelemic magick is not directly on material results, and while many Thelemites do practice magick for goals such as wealth or love, it is not required. Those in a Thelemic magical Order, such as the A∴A∴, or Ordo Templi Orientis, work through a series of degrees or grades via a process of initiation. Thelemites who work on their own or in an independent group try to achieve this ascent or the purpose thereof using the Holy Books of Thelema and/or Crowley's more secular works as a guide, along with their own intuition. Books and papers detailing the rituals of Ordo Templi Orientis of the past do appear or come up for sale second-hand, but the modern organisation seeks to prevent them being sold, using the successful legal argument that such works violate their copyright.^[64] The papers they seek to protect include those containing instructions detailing the sexual rituals of the later degrees.^[65]

One goal in the study of Thelema within the magical Order of the A∴A∴ is for the magician to obtain the knowledge and conversation of the Holy Guardian Angel: conscious communication with their own personal daimon, thus gaining knowledge of their True Will.^[66] The chief task for one who has achieved this goes by the name of "crossing the abyss";^[67] completely relinquishing the ego. If the aspirant is unprepared, he will cling to the ego instead, becoming a Black Brother. Rather than becoming one with God, the Black Brother considers his ego to be god.^[68] According to Crowley, the Black Brother slowly disintegrates, while preying on others for his own self-aggrandisement.^[69]

Crowley taught skeptical examination of all results obtained through meditation or magick, at least for the student.^[70] He tied this to the necessity of keeping a magical record or diary, that attempts to list all conditions of the event.^[71][72] Remarking on the similarity of statements made by spiritually advanced people of their experiences, he said that fifty years from his time they would have a scientific name based on "an understanding of the phenomenon" to replace such terms as "spiritual" or "supernatural". Crowley stated that his work and that of his followers used "the method of science; the aim of religion," ^[73] and that the genuine powers of the magician could in some way be objectively tested. This idea has been taken on by later practitioners of Thelema, chaos magic and magick in general. They may consider that they are testing hypotheses with each magical experiment. The difficulty lies in the broadness of their definition of success,^[74] in which they may see as evidence of success things which a non-magician would not define as such, leading to confirmation bias. Crowley believed he could demonstrate, by his own example, the effectiveness of magick in producing certain subjective experiences that do not ordinarily result from taking hashish, enjoying oneself in Paris, or walking through the Sahara desert.^[75] It is not strictly necessary to practice ritual techniques to be a Thelemite, as due to the focus of Thelemic magick on the True Will, Crowley stated "every intentional act is a magickal act."^[76]

Ethics[link]

There are no "standards of Right". Ethics is balderdash. Each Star must go on its own orbit. To hell with "moral principle"; there is no such thing.

—Aleister Crowley^[77]

Liber AL vel Legis does make clear some standards of individual conduct. The most primary of these is "Do what thou wilt" which is presented as the whole of the law, and also as a right. Some interpreters of Thelema believe that this right includes an obligation to allow others to do their own wills without interference,^[78] but Liber AL makes no clear statement on the matter. Crowley himself wrote that there was no need to detail the ethics of Thelema, for everything springs from "Do what thou Wilt."^[79] Crowley wrote several additional documents presenting his personal beliefs regarding individual conduct in light of the Law of Thelema, some of which do address the topic interference with others: Liber OZ, Duty, and Liber II.

Liber Oz enumerates some of the rights of the individual implied by the one overarching right, "Do what thou wilt." For each person, these include the right to: live by one's own law; live in the way that one wills to do; work, play, and rest as one will; die when and how one will; eat and drink what one will; live where one will; move about the earth as one will; think, speak, write, draw, paint, carve, etch, mould, build, and dress as one will; love when, where and with whom one will; and kill those who would thwart these rights.^[80]

Duty is described as "A note on the chief rules of practical conduct to be observed by those who accept the Law of Thelema."^[81] It is not a numbered "Liber" as are all the documents which Crowley intended for A∴A∴, but rather listed as a document intended specifically for Ordo Templi Orientis.^[81] There are four sections:^[82]

• A. Your Duty to Self: describes the self as the center of the universe, with a call to learn about one's inner nature. Admonishes the reader to develop every faculty in a balanced way, establish one's autonomy, and to devote oneself to the service of one's own True Will.
• B. Your Duty to Others: An admonishment to eliminate the illusion of separateness between oneself and all others, to fight when necessary, to avoid interfering with the Wills of others, to enlighten others when needed, and to worship the divine nature of all other beings.
• C. Your Duty to Mankind: States that the Law of Thelema should be the sole basis of conduct. That the laws of the land should have the aim of securing the greatest liberty for all individuals. Crime is described as being a violation of one's True Will.
• D. Your Duty to All Other Beings and Things: States that the Law of Thelema should be applied to all problems and used to decide every ethical question. It is a violation of the Law of Thelema to use any animal or object for a purpose for which it is unfit, or to ruin things so that they are useless for their purpose. Natural resources can be used by man, but this should not be done wantonly, or the breach of the law will be avenged. For instance, deforestation can cause soil erosion.

In Liber II: The Message of the Master Therion, the Law of Thelema is summarized succinctly as "Do what thou wilt—then do nothing else." Crowley describes the pursuit of Will as not only with detachment from possible results, but with tireless energy. It is Nirvana but in a dynamic rather than static form. The True Will is described as the individual's orbit, and if they seek to do anything else, they will encounter obstacles, as doing anything other than the will is a hindrance to it.^[83]

Contemporary Thelema[link]

Diversity of Thelemic thought[link]

The core of Thelemic thought is "Do what thou wilt." However, beyond this, there exists a very wide range of interpretation of Thelema. Modern Thelema is a syncretic philosophy and religion,^[84] and many Thelemites try to avoid strongly dogmatic or fundamentalist thinking. Crowley himself put strong emphasis on the unique nature of Will inherent in each individual, not following him, saying he did not wish to found a flock of sheep.^[85] Thus, contemporary Thelemites may practice more than one religion, including Discordianism, Wicca, Gnosticism, Satanism, Setianism and Luciferianism.^[84] Many adherents of Thelema, none more so than Crowley, recognize correlations between Thelemic and other systems of spiritual thought; most borrow freely from the methods and practices of other traditions, including alchemy, astrology, qabalah, tantra, tarot divination and yoga.^[84] For example, Nu and Had are thought to correspond with the Tao and Teh of Taoism, Shakti and Shiva of the Hindu Tantras, Shunyata and Bodhicitta of Buddhism, Ain Soph and Kether in the Qabalah.^{[86][87][88][89]}

There are some Thelemites who do accept The Book of the Law in some way but don't accept the rest of Crowley's "inspired" writings or teachings. Others take only specific aspects of his overall system, such as his magical techniques, ethics, mysticism, or religious ideas, while ignoring the rest. Other individuals who consider themselves Thelemites regard what is commonly presented as Crowley's system to be only one possible manifestation of Thelema, creating original systems, such as those of Nema and Kenneth Grant.^{[citation needed]}

Thelemic Holidays[link]

The Book of the Law gives several holy days to be observed by Thelemites. There are no established or dogmatic ways to celebrate these days, so as a result Thelemites will often take to their own devices or celebrate in groups, especially within Ordo Templi Orientis. These holy days are usually observed on the following dates:

• March 20. The Feast of the Supreme Ritual, which celebrates the Invocation of Horus, the ritual performed by Crowley on this date in 1904 that inaugurated the New Aeon.

• March 20/March 21 The Equinox of the Gods, which is commonly referred to as the Thelemic New Year (although some celebrate the New Year on April 8). Although the Equinox and the Invocation of Horus often fall on the same day, they are often treated as two different events. This date is the Autumnal Equinox in the Southern Hemisphere.

• June 20/June 21 The Summer Solstice in the Northern Hemisphere and the Winter Solstice in the Southern Hemisphere.

• April 8 through April 10. The Feast of the Three Days of the Writing of the Book of the Law. These three days are commemorative of the three days in the year 1904 during which Aleister Crowley wrote the Book of the Law. One chapter was written each day, the first being written on April 8, the second on April 9, and the third on April 10. Although there is no official way of celebrating any Thelemic holiday, this particular feast day is usually celebrated by reading the corresponding chapter on each of the three days, usually at noon.

• August 12. The Feast of the Prophet and His Bride. This holiday commemorates the marriage of Aleister Crowley and his first wife Rose Edith Crowley. Rose was a key figure in the writing of the Book of the Law.

• September 21/September 22. The Autumnal Equinox in the Northern Hemisphere and the Vernal Equinox in the Southern Hemisphere.

• December 20/December 21. The Winter Solstice in the Northern Hemisphere and the Summer Solstice in the Southern Hemisphere.

• The Feast for Life, celebrated at the birth of a Thelemite and on birthdays.

• The Feast for Fire/The Feast for Water. These feast days are usually taken as being when a child hits puberty and steps unto the path of adulthood. The Feast for Fire is celebrated for a male, and the Feast for Water for a female.

• The Feast for Death, celebrated on the death of a Thelemite and on the anniversary of their death.^[90]

Contemporary Thelemic literature[link]

Aleister Crowley was highly prolific and wrote on the subject of Thelema for over 35 years, and many of his books remain in print. During his time, there were several who wrote on the subject, including U.S. O.T.O. Grand Master Charles Stansfeld Jones, whose works on Qabalah are still in print, and Major-General J.F.C. Fuller.

Jack Parsons was a scientist researching the use of various fuels for rockets at the California Institute of Technology, and one of Crowley's first American students, for a time leading the Agape Lodge of the Ordo Templi Orientis for Crowley in America. He wrote several short works during his lifetime, some later collected as Freedom is a Two-edged Sword. He died in 1952 as a result of an explosion, and while not a prolific writer himself, has been the subject of two biographies; Sex and Rockets by John Carter, and Strange Angel by George Pendle.

Since Crowley's death in 1947, there have been other Thelemic writers. These include Israel Regardie, who not only edited many of Crowley's works, but wrote a biography of him, The Eye in the Triangle, and penned many books on ritual and Qabalah, such as the Garden of Pomegranates, Golden Dawn, Middle Pillar, and The Tree of Life. Kenneth Grant has written several books on Thelema and the occult, such as The Magical Revival, Aleister Crowley and the Hidden God, Outside the Circles of Time, and Hecate's Fountain. Lon Milo DuQuette's books are mostly dedicated to analyzing and exploring Crowley's system, including such books as Understanding Aleister Crowley's Thoth Tarot, The Chicken Qabalah of Rabbi Lamed Ben Clifford, The Magick of Aleister Crowley, and The Key to Solomon's Key.

Other notable contemporary writers who address Thelema include Allen H. Greenfield, J. Daniel Gunther, Christopher Hyatt, Richard Kaczynski, Marcelo Ramos Motta, Jason Augustus Newcomb, Rodney Orpheus, Phyllis Seckler, James Wasserman, Sam Webster, and Robert Anton Wilson. There are also numerous journals which print original Thelemic writing.

Thelemic organizations[link]

Several modern organizations of various sizes claim to follow the tenets of Thelema. The two most prominent are both organizations that Crowley headed during his lifetime: the A∴A∴, an Order founded by Crowley, based on the grades of the Golden Dawn system; and Ordo Templi Orientis, an order which initially developed from the Rite of Memphis and Mizraim in the early part of the 20th century, and which includes Ecclesia Gnostica Catholica as its religious arm.

Since Crowley's death in 1947, other organizations have formed to carry on his initial work, for example, the College of Thelema, the Temple of Thelema, the College of Thelema of Northern California, the Temple of the Silver Star, the Typhonian Order of Kenneth Grant, the Order of Thelemic Knights, and The Open Source Order of the Golden Dawn. Other groups of widely varying character exist which have drawn inspiration or methods from Thelema, such as the Illuminates of Thanateros and the Temple of Set. Some groups accept the Law of Thelema, but omit certain aspects of Crowley's system while incorporating the works of other mystics, philosophers, and religious systems. The Fraternitas Saturni (Brotherhood of Saturn), founded in 1928 in Germany, accepts the Law of Thelema, but extends it with the phrase "Mitleidlose Liebe!" ("Compassionless love!"). The Thelema Society, also located in Germany, accepts Liber Legis and much of Crowley's work on magick, while incorporating the ideas of other thinkers, such as Friedrich Nietzsche, Charles S. Peirce, Martin Heidegger and Niklas Luhmann. Horus-Maat Lodge combines the ideas of the occultist Nema with those of Crowley.

Thelemites can also be found in other organizations. The president of the Church of All Worlds, LaSara Firefox, identifies as a Thelemite. A significant minority of other CAW members also identify as Thelemites.^[84]

Thelema and the British justice system[link]

In May 2009 Thelema was recognised by Her Majesty's Court Service in the United Kingdom as a religion, as it has both a "Holy Book" (The Book of the Law) and deity (primarily for the purposes of the oath, Nuit) as required in law. John Mitchell of Seaford, East Sussex was on Jury Service at Lewes Crown Court and after providing information to Mr Justice Richard Brown, the Senior Recorder for East Sussex – mainly Liber AL and the article "Your Duty to Mankind" was able to have Thelema recognised as a valid religion. In the article "Your Duty to Mankind" it states that:

Crime being a direct spiritual violation of the Law of Thelema, it should not be tolerated in the community. Those who possess the instinct should be segregated in a settlement to build up a state of their own, so to learn the necessity of themselves imposing and maintaining rules of justice. All artificial crimes should be abolished. When fantastic restrictions disappear, the greater freedom of the individual will itself teach him to avoid acts, which really restrict natural rights. Thus real crime will diminish automatically.

Mitchell was able to prove that Thelema was a religion and created an oath which could be used instead of the affirmation: "I swear upon Nuit and by my own True Will, that I will faithfully try the defendant and give a true verdict according to the evidence"

The swearing of the oath was first used after the sitting Judge, Mr Justice Tain ruled it was acceptable; after some confusion due to the regular court ushers being on holiday, word had not got to the judge before the case started causing a delay in proceedings while the legal technicalities were sorted out. Luckily, the stand-in court officer had a copy of the letter from Mr Justice Brown, saying Mitchell could use the oath and swear on Liber AL. Mr Justice Tain ruled that if this is the case, HMCS should be notified so this sort of thing does not happen again to avoid any further embarrassment for Thelemites who are called up to jury service. ^[91]

See also[link]

• Bacchanalia
• Brethren of the Free Spirit
• Libri of Aleister Crowley
• Wiccan Rede
• Works of Aleister Crowley

References[link]

Sources[link]

• Free Encyclopedia of Thelema (2005). Thelema. Retrieved March 12, 2005.
• Thelemapedia. (2004). Thelema. Retrieved April 15, 2006.

•  This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). Encyclopædia Britannica (11th ed.). Cambridge University Press. 

Further reading[link]

• Del Campo, Gerald. Rabelais: The First Thelemite. The Order of Thelemic Knights.
• Melton, J. Gordon (1983). "Thelemic Magick in America." Alternatives to American Mainline Churches, ed. Joseph H. Fichter. Barrytown, NY: Unification Theological Seminary.
• Starr, Martin P. (2004) A Hundred Years Hence: Visions of a Thelemic Future (Conference Paper presented at the Thelema Beyond Crowley )
• Starr, Martin P. (2003). The Unknown God: W.T. Smith and the Thelemites. Bolingbrook, IL: Teitan Press.
• van Egmond, Daniel (1998). "Western Esoteric Schools in the Late Nineteenth and Early Twentieth Centuries." in van den Broek, Roelof and Hanegraaff, Wouter J. Gnosis and Hermeticism From Antiquity To Modern Times. Albany: State University of New York Press.

External links[link]

• Thelema 101 — a complete introduction to the spiritual philosophy of Thelema
• Thelema at the Internet Sacred Texts Archive — a collection of texts on the topic of Thelema
• Thelema For Beginners - a resource of quotations and links on basic topics related to Thelema
• The Law of Thelema — by Alexander Duncan
• Thelema at the Open Directory Project
• The Journal of Thelemic Studies
• The Scarlet Letter

Aleister Crowley (/ˈkroʊli/ KROH-lee; 12 October 1875–1 December 1947), born Edward Alexander Crowley, and also known as both Frater Perdurabo and The Great Beast, was an influential English occultist, mystic, ceremonial magician, poet and mountaineer, who was responsible for founding the religious philosophy of Thelema. In his role as the founder of the Thelemite philosophy, he came to see himself as the prophet who was entrusted with informing humanity that it was entering the new Aeon of Horus in the early 20th century.

Born into a wealthy upper class family, as a young man he became an influential member of the esoteric Hermetic Order of the Golden Dawn after befriending the order's leader, Samuel Liddell MacGregor Mathers. Subsequently believing that he was being contacted by his Holy Guardian Angel, an entity known as Aiwass, while staying in Egypt in 1904, he "received" a text known as The Book of the Law from what he believed was a divine source, and around which he would come to develop his new philosophy of Thelema. He would go on to found his own occult society, the A∴A∴ and eventually rose to become a leader of Ordo Templi Orientis (O.T.O.), before founding a religious commune in Cefalù known as the Abbey of Thelema, which he led from 1920 through till 1923. After abandoning the Abbey amid widespread opposition, Crowley returned to Britain, where he continued to promote Thelema until his death.

Crowley was also pansexual, a recreational drug experimenter and a social critic. In many of these roles he "was in revolt against the moral and religious values of his time", espousing a form of libertinism based upon the rule of "Do What Thou Wilt".^[1] Because of this, he gained widespread notoriety during his lifetime, and was denounced in the popular press of the day as "the wickedest man in the world ."

Crowley has remained an influential figure and is widely thought of as the most influential occultist of all time. In 2002, a BBC poll described him as being the seventy-third greatest Briton of all time.^[2] References to him can be found in the works of numerous writers, musicians and filmmakers,^[3] and he has also been cited as a key influence on many later esoteric groups and individuals, including Kenneth Grant, Kenneth Anger, Jack Parsons, Gerald Gardner, Robert Anton Wilson and, to some degree, Austin Osman Spare.^[4]

Early life[link]

Childhood: 1875–1894[link]

Aleister was born as Edward Alexander Crowley at 30 Clarendon Square in Royal Leamington Spa, Warwickshire, England, between 11 pm and midnight on 12 October 1875.^[5][6] His father, Edward Crowley (c.1830–1887), was trained as an engineer but, according to Aleister, never worked as one, instead owning shares in a lucrative family brewing business, Crowley's Alton Ales, which allowed him to retire before Aleister was born.^[7][8] His mother, Emily Bertha Bishop (1848–1917), drew roots from a Devonshire-Somerset family and was despised by her son, whom she described as "the Beast", a name that he revelled in.^[9][10] The couple had been married at Kensington Registry Office in London during November 1874.^[11]

The Crowley family were Christian; Aleister's father had been born a Quaker, but had converted to the Exclusive Brethren, a more conservative faction of a denomination known as the Plymouth Brethren. Upon marriage, Emily had also converted to the Exclusive Brethren. Aleister's father was particularly devout, spending his time as a travelling preacher for the sect and reading a chapter from the Bible to his wife and son after breakfast every day.^[12][13] Aged 8, Aleister was sent to H.T. Habershon's evangelical Christian boarding school in Hastings, and then to a preparatory school in Cambridge run by the Reverend Hendry d'Arcy Champney, whom Aleister considered a sadist.^[14]

On 5 March 1887, when Crowley was 11, his father died of tongue cancer. Aleister would describe this as a turning point in his life,^[15][16] and he always maintained some admiration for his father, describing him as "his hero and his friend".^[17] Inheriting his father's wealth, he was subsequently sent to Ebor School in Cambridge, a private Plymouth Brethren school, but was expelled for misbehaviour.^[18] Following this he attended Malvern College and then Tonbridge School, both of which he despised and soon left after only a few terms, instead beginning studies at Eastbourne College.^[19][20][21] He became increasingly sceptical about Christianity, pointing out logical inconsistencies in the Bible to his religious teachers,^[22][23] and went against the Christian morality of his upbringing, for instance embracing sex both with girls whom he met and by visiting female prostitutes, including one from whom he contracted gonorrhea.^[24][25]

Cambridge University: 1895–1897[link]

In 1895 Crowley, who soon adopted the new name of Aleister over his birth name of Edward, began a three year course at Trinity College, Cambridge, where he was entered for the Moral Science Tripos studying philosophy, but with approval from his personal tutor he switched to English literature, which was not then a part of the curriculum offered.^[26][27][28] Crowley largely spent his time at university engaged in his pastimes, one of which was mountaineering; he went on holiday to the Alps to do so every year from 1894 to 1898, and various other mountaineers who knew him at this time recognised him as "a promising climber, although somewhat erratic".^[29] Another of his hobbies was writing poetry, which he had been doing since the age of 10, and in 1898 he privately published one hundred copies of one of his poems, Aceldama, but it was not a particular success.^[30]

That same year he published a string of other poems, the most notable of which was White Stains, a piece of erotica that had to be printed abroad as a safety measure in case it caused trouble with the British authorities.^[32] Part of this work, according to biographer Lawrence Sutin, "deserves a place in any wide-ranging anthology of gay poetry."^[33] A third hobby of his was the game of chess, and he joined the university's chess club, where, he later stated, he beat the president in his first year and practised two hours a day towards becoming a champion, but he eventually gave this idea up.^[34]

It was while on a winter holiday in Sweden in December 1896 that he had his first significant mystical experience.^[35][36] Several later biographers, including Lawrence Sutin and Tobias Churton, believed that this was the result of Crowley's first homosexual experience.^[36][37] Following this experience, Crowley began to read up on the subject of occultism and mysticism, and by the next year he had begun reading books by alchemists and magicians.^[38]

At university, he also maintained a vigorous sex life, which was largely conducted with prostitutes and girls he picked up at local pubs and cigar shops, but eventually he took part in same-sex activities including receptive anal sex.^[39] This was despite the fact that homosexual acts were illegal and punishable with imprisonment at that time. In 1897, Crowley met a man named Herbert Charles Pollitt, the president of the Cambridge University Footlights Dramatic Club, and the two entered into a relationship but broke up because Pollitt did not share Crowley's increasing interest in the esoteric.^[40][41] Crowley himself later stated that "I told him frankly that I had given my life to religion and that he did not fit into the scheme. I see now how imbecile I was, how hideously wrong and weak it is to reject any part of one's personality."^[42] In October a brief illness triggered considerations of mortality and "the futility of all human endeavour," or at least the futility of the diplomatic career that Crowley had previously considered,^[43] and instead, he decided to devote his life to the occult. In 1897 he left Cambridge, not having taken any degree at all despite a "first class" showing in his spring 1897 exams and consistent "second class honours" results before that.^[44] That summer, he then travelled to St Petersburg in Russia; later biographers Richard Spence and Tobias Churton suggested that Crowley had done so under the employ of the British secret service, but this remains inconclusive.^[45][46]

The Golden Dawn: 1898–1899[link]

In 1898, Crowley was staying in Zermatt, Switzerland, where he met the chemist Julian L. Baker, and the two began talking about their common interest in alchemy. Upon their return to England, Baker introduced Crowley to George Cecil Jones, a member of the occult society known as the Hermetic Order of the Golden Dawn, which had been founded in 1888. Crowley was subsequently initiated into the Outer Order of the Golden Dawn on 18 November 1898 by the group's leader, Samuel Liddell MacGregor Mathers (1854–1918). The ceremony itself took place at Mark Masons Hall in London, where Crowley accepted his motto and magical name of "Frater Perdurabo", a Latin term meaning "I shall endure to the end."^[47][48]

The Rosy Cross of the Golden Dawn, the organisation that first introduced Crowley to the world of ceremonial magic.

Crowley moved from the elegant accommodation at the Hotel Cecil to his own luxury flat at 67–69 Chancery Lane. He soon invited a Golden Dawn associate, Allan Bennett (1872–1923), to live with him, and Bennett became his personal tutor, teaching him more about ceremonial magic and the ritual usage of drugs.^[49] In 1900, Bennett left London for Ceylon (modern Sri Lanka) to study Buddhism,^[50] while in 1899 Crowley acquired Boleskine House in Foyers on the shore of Loch Ness in Scotland. He subsequently developed a love of Scottish culture, describing himself as the "Laird of Boleskine" and took to wearing traditional highland dress, even during visits back to London.^[51]

However, a schism had developed in the Golden Dawn, with MacGregor Mathers, the organisation's leader, being ousted by a group of members who were unhappy with his autocratic rule. Crowley had previously approached this group of rebels, asking to be initiated into the further orders of the Golden Dawn, but they had declined him. Unfazed, he went directly to Mathers, who still held the post of chief and who agreed to initiate him into the Second Order.^[52] Now loyal to Mathers, Crowley (with the help of his then mistress and fellow initiate Elaine Simpson) attempted to help crush the rebellion and unsuccessfully tried to seize a London temple space known as the Vault of Rosenkreutz from the rebels.^[53]

Crowley had also developed personal feuds with some of the Golden Dawn's members; he disliked the poet W.B. Yeats, who had been one of the rebels, because Yeats had not been particularly favourable towards one of his own poems, Jephthat.^[54] He also disliked Arthur Edward Waite, who would rouse the anger of his fellows at the Golden Dawn with his pedantry.^[55] Crowley voiced the view that Waite was a pretentious bore through searing critiques of Waite's writings and editorials of other authors' writings. In his periodical The Equinox, Crowley titled one diatribe, "Wisdom While You Waite", and his mock-obituary on the passing of Waite bore the title "Dead Waite".^[56]

Mexico, India and Paris: 1900–1903[link]

In 1900, Crowley travelled to Mexico via the United States on a whim, taking a local woman as his mistress, and with his good friend Oscar Eckenstein (1859–1921) proceeded to climb several mountains, including Iztaccihuatl, Popocatepetl and even Colima, the latter of which they had to abandon owing to a volcanic eruption.^[57] During this period, Eckenstein revealed mystical leanings of his own and told Crowley that he needed to improve the control of his mind, recommending the Indian practice of raja yoga in order to do so. Crowley had continued his magical experimentation on his own after leaving Mathers and the Golden Dawn, and his writings suggest that he developed the magical word Abrahadabra during this time.^[58]

Leaving Mexico, a country that he would always remain fond of, Crowley visited San Francisco, Hawaii, Japan, Hong Kong and Ceylon, where he met up with Allan Bennett and devoted himself further to yoga, from which he claimed to have achieved the spiritual state of dhyana. It was during this visit that Bennett decided to become a Buddhist monk in the Theravada tradition, travelling to Burma, while Crowley went on to India, studying various Hindu practices.^[59] In 1902, he was joined in India by Eckenstein and several other mountaineers; Guy Knowles, H. Pfannl, V. Wesseley, and Dr Jules Jacot-Guillarmod. Together the Eckenstein-Crowley expedition attempted to climb K2. On the journey, Crowley was afflicted with influenza, malaria, and snow blindness, while other expedition members were similarly struck with illness. They reached an altitude of 20,000 feet (6,100 m) before deciding to turn back.^[60]

In 1903 Crowley wed Rose Edith Kelly, the sister of his friend, the painter Gerald Festus Kelly, in a "marriage of convenience". However, soon after their marriage, Crowley actually fell in love with her and set about to successfully prove his affections.^[61] Gerald Kelly was a good friend of W. Somerset Maugham, who after briefly meeting Crowley would later use him as a model for the protagonist of his novel The Magician, published 1908.^[62][63]

Developing Thelema[link]

[edit] Egypt and The Book of the Law: 1904

In 1904, Crowley and his new wife Rose travelled to Egypt using the pseudonym of Prince and Princess Chioa Khan, titles which Crowley claimed had been bestowed upon him by an eastern potentate.^[64] According to Crowley's own account, Rose, who was pregnant, began to experience visions while in the country, regularly informing him that "they are waiting for you", but not providing him with any further information as to who "they" were. It was on 18 March, after Crowley sought the aid of the Egyptian god Thoth in a magical rite, that she actually revealed who "they" were – the ancient Egyptian god Horus and his alleged messenger. She then led him to a nearby museum in Cairo where she showed him a seventh century BCE mortuary stele known as the Stele of Ankh-ef-en-Khonsu (it later came to be revered in Thelema as the "Stele of Revealing"); Crowley was astounded for the exhibit's number was 666, the number of the beast in Christian belief.^[65] Crowley took this all to be a sign from a divine entity and on 20 March began performing ritual invocations of the god Horus in his rented room. It was after this invocation that Rose, or as he now referred to her, Ouarda the Seeress, informed him that "the Equinox of the Gods had come".^[66]

It was on 8 April, when the couple were still staying in Cairo, that Crowley first heard a disembodied voice talking to him, claiming that it was coming from a being known as Aiwass, the true nature of whom Crowley never understood. Crowley's disciple and later secretary Israel Regardie believed that this voice came from Crowley's subconscious, but opinions among Thelemites differ widely.^[67] Aiwass claimed to be a messenger from the god Horus, who was also referred to by him as Hoor-Paar-Kraat. Crowley wrote down everything the voice told him over the course of the next three days, and subsequently titled it Liber AL vel Legis or The Book of the Law.^[68][69] The god's commands explained that a new Aeon for mankind had begun, and that Crowley would serve as its prophet. As a supreme moral law, it declared "Do what thou wilt shall be the whole of the law", and that people should learn to live in tune with their "True Will". Although this event would prove to be a cornerstone in Crowley's life, being the origin of the philosophy of Thelema, at the time he was unsure what to think about the whole situation. He was "dumbfounded about what to do with The Book of the Law" and eventually decided to ignore the instructions that it commanded him to perform, which included taking the Stele of Revealing from the museum, fortifying his own island and translating the Book into all the world's languages. Instead he simply sent typescripts of the work to several occultists whom he knew, and then "put aside the book with relief."^[70]

Kangchenjunga and China: 1905–1906[link]

Returning to Boleskine, Crowley came to believe, for reasons that are documented in Crowley's diaries, that his former friend Samuel Liddell MacGregor Mathers had become so jealous of his progression as a ceremonial magician that he had begun using magic against him, and the relationship between the two broke down.^[71] On 28 July 1905, Rose gave birth to Crowley's first child, a daughter, whom he named Nuit Ma Ahathoor Hecate Sappho Jezebel Lilith, although she would commonly be referred to simply by her last name.^[72] He also founded a publishing company, naming it the Society for the Propagation of Religious Truth in parody of the Society for Promoting Christian Knowledge, and through this released more of his own poetry, including The Sword of Song.^[73] While his poetry often received strong reviews (either positive or negative), it never sold well, and attempting to gain more publicity, he issued a reward of £100 for whomever could write the best essay on the topic of his work. The winner of this would prove to be J.F.C. Fuller (1878–1966), a British Army officer and military historian, whose essay, The Star in the West, heralded Crowley's poetry as some of the greatest ever written.^[74]

The mountain of Kangchenjunga, as seen from Darjeeling.

Crowley decided to climb another of the world's greatest mountains, and for this chose Kangchenjunga in the Himalayas, widely thought of as "the most treacherous mountain in the world" by climbers at the time. Assembling a team consisting of Dr Jacot-Guillarmod, a veteran of the K2 climb, as well as several other continental Europeans including Charles Adolphe Reymond, Alexis Pache and Alcesti C. Rigo de Righi, the group travelled to British India to undertake the task. Throughout the expedition, there was much argument between Crowley and the others who felt that he was reckless. They eventually mutinied against Crowley's control, with the other climbers heading back down the mountain as nightfall approached despite Crowley's warnings that it was too dangerous. Crowley was proved right as Pache and several porters were subsequently killed in an accident.^[75]

Returning from this expedition, he met up with Rose and Lilith in Kolkata before being forced to leave India after shooting dead a native who had tried to mug him.^[76] Travelling to China, Crowley soon fell down a forty foot cliff; finding himself unscathed, he believed that he was being protected for some prophetic purpose, and underwent a religious experience that he felt bestowed on him the rank of Exempt Adept, the highest grade of the Second Order of the Golden Dawn. Devoting himself fully to spiritual and magical work, he began studying the Goetia, and recited the grimoire's preliminary invocation daily in order to try to get in contact with his Holy Guardian Angel. The Crowleys spent the next few months travelling around China, but it was decided that in March 1906, they would return to Britain.^[77]

Rose took Lilith with her and set off for Europe via India, while Crowley himself decided to travel back via the United States, where he hoped he would be able to get support for a second expedition to Kangchenjunga. Before departing, Crowley visited his friend Elaine Simpson in Shanghai, a fellow occultist who had been his colleague in the Golden Dawn. She was fascinated by The Book of the Law and the prophetic message that it contained, something he had been ignoring, and together they performed a ritual to invoke Aiwass once more. The ritual proved successful, and Aiwass provided Crowley with the message that he should "Return to Egypt, with same surroundings. There I will give thee signs." Nonetheless, Crowley ignored the advice of Aiwass, instead heading off to America. Stopping off at the Japanese port of Kobe along the way, Crowley had a vision which he interpreted as meaning that the great spiritual beings known as the Secret Chiefs had admitted him into the Third Order of the Golden Dawn. Subsequently arriving in America, he found no support for his proposed mountaineering expedition, and so set sail to return to Britain, arriving there in June 1906.^[78]

The A∴A∴ and the Holy Books of Thelema: 1907–1909[link]

Upon arrival at Britain, Crowley learned that his daughter Lilith had died of typhoid in Rangoon and that his wife had begun suffering from alcoholism. Heartbroken, his health began to suffer, and he underwent a series of surgical operations. He began having a short-lived sexual affair with Vera "Lola" Stepp, an actress to whom he would devote some of his poetry, while Rose gave birth to his second daughter, Lola Zaza,^[79] for whom Crowley devised a special ritual of thanksgiving.^[80]

Believing that he was now amongst the highest level of spiritual adepts, Crowley began to think about founding his own magical society. In this he was supported by his friend and fellow occultist George Cecil Jones. The pair began to practice rituals together at Jones' home in Coulsdon, and for the autumn equinox on 22 September 1907 developed a new ceremony based upon the Golden Dawn initiatory rite, for which Crowley composed a verse liturgy entitled "Liber 671", and later dubbed "Liber Pyramidos". The pair repeated this ritual again on 9 October, when they had made some alterations to it. In Crowley's eyes, this ritual would prove to be one of the "greatest events of his career" during which he "attained the knowledge and conversation of his holy guardian angel" and "entered the trance of samadhi, union with godhead." He therefore finally succeeded with the aim of his Abramelin operation – as set out in the grimoire known as The Book of the Sacred Magic of Abramelin the Mage – which he had been working on for months.^[82][83] Because of his spiritual attainment Crowley came to believe that he could finally enter into conversation with his Holy Guardian Angel, the entity known as Aiwass, and as a result of this, on 30 October 1907 penned "Liber VII", a text that he believed to have been dictated to him by Aiwass through automatic writing. Following The Book of the Law, which had been received in 1904, "Liber VII" would prove to be the second book in a series of Holy Books of Thelema. Over the next few days, he also received a further Holy Book, "Liber Cordis Cincti Serpente".^[84]

Soon, Crowley, Jones and J.F.C. Fuller decided to found a new magical order as a successor to the Hermetic Order of the Golden Dawn, which would be known as the A∴A∴, the Argenteum Astrum or the Silver Star.^[85] Following the order's foundation, Crowley continued to write down more received Thelemic Holy Books during the last two months of the year, including "Liber LXVI", "Liber Arcanorum", "Liber Porta Lucis, Sub Figura X", "Liber Tau", "Liber Trigrammaton" and "Liber DCCCXIII vel Ararita".^[86] Meanwhile, effectively separated from his wife Rose by this point, Crowley entered into a romantic and sexual affair with Ada Leverson (1862–1933), an author and friend of Oscar Wilde.^[87] This affair was brief, and in February 1908, Crowley was reunited with his wife as she had overcome her alcoholism, and together the couple travelled to Eastbourne for a holiday. Rose however relapsed and Crowley, who disliked her when drunk, fled to Paris.^[88] In 1909, when doctors stated that Rose required institutionalisation for her alcoholism, Crowley finally decided that it was time to get a divorce, but because he didn't want the proceedings to reflect badly upon her, he agreed that she could divorce him for infidelity, thereby meaning that any bad appearances would instead be reflected upon him, and he remained her friend following the proceedings.^[89]

Trying to gain more members for his A∴A∴, Crowley decided to begin publishing a biannual journal, The Equinox, which was billed as "The Review of Scientific Illuminism". Starting with a first issue in 1909, The Equinox contained pieces by Crowley, Fuller and a young poet Crowley had met in 1907 named Victor Neuburg.^[90] Soon other occultists had joined the order, including solicitor Richard Noel Warren, artist Austin Osman Spare, Horace Sheridan-Bickers, author George Raffalovich, Francis Henry Everard Joseph Fielding, engineer Herbert Edward Inman, Kenneth Ward and Charles Stansfeld Jones.^[91]

Victor Neuburg and Algeria: 1910–1911[link]

In 1907, Crowley had been introduced to a Jewish Londoner named Victor Neuburg, a poet who was interested in the esoteric.^[92]

In Paris during October 1908, he again produced Samadhi by the use of ritual and this time did so without hashish. He published an account of this success in order to show that his method worked and that one could achieve great mystical results without living as a hermit. On 30 December 1908, Aleister Crowley using the pseudonym Oliver Haddo made accusations of plagiarism against Somerset Maugham, author of the novel The Magician. Crowley's article appeared in Vanity Fair, edited then by Frank Harris who admired Crowley and who would later write the famous work My Life and Loves. Admittedly, Maugham did model the character of his magician Oliver Haddo after Crowley himself and Crowley confessed Maugham acquiesced privately on the question of plagiarism.^[93]

In 1909, Crowley and Rose divorced, largely due to her alcoholism. She was subsequently admitted to an asylum suffering from alcoholic dementia. Meanwhile, Crowley soon moved on and took a woman named Leila Waddell as his lover or "Scarlet Woman".^[94] In 1910, Crowley performed his series of dramatic rites, the Rites of Eleusis, with A∴A∴ members Leila Waddell (Laylah) and Victor Benjamin Neuburg.

Ordo Templi Orientis: 1912–1913[link]

According to Crowley, Theodor Reuss called on him in 1912 to accuse him of publishing O.T.O. secrets, which Crowley dismissed on the grounds of having never attained the grade in which these secrets were given (IXth Degree). Reuss opened up Crowley's latest book, The Book of Lies, and showed Crowley the passage. This sparked a long conversation which led to Crowley assuming the Xth Degree of O.T.O. and becoming Grand Master of the English-speaking section of O.T.O. called Mysteria Mystica Maxima.^[95]

Crowley would eventually introduce the practice of male homosexual sex magick into O.T.O. as one of the highest degrees of the Order for he believed it to be the most powerful formula.^[96] Crowley placed the new degree above the Tenth Degree – not to be confused with any title in his own Order – and numbered it the Eleventh Degree.^[97] There was a protest from some members of O.T.O. in Germany and the rest of continental Europe that occasioned a persistent rift with Crowley.^[98]

In March 1913, producer Crowley introduced Leila Waddell in The Ragged Ragtime Girls follies review at the Old Tivoli in London where it enjoyed a brief run. In July 1913, the production enjoyed a six-week run in Moscow where Crowley met a young Hungarian girl named Anny Ringler. Crowley went on to practice sado-masochistic sex with Ringler. According to Crowley, "... She had passed beyond the region where pleasure had meaning for her. She could only feel through pain, and my own means of making her happy was to inflict physical cruelties as she directed. The kind of relation was altogether new to me; and it was because of this, intensified as it was by the environment of the self-torturing soul of Russia, that I became inspired to create by the next six weeks." While in Moscow, Crowley would see Anny for an hour and then he would write poetry. During this summer in Moscow, Crowley would write two of his most memorable works, the Hymn to Pan and the Gnostic Mass or Ecclesiae Gnosticae Catholicae Canon Missae. The Hymn to Pan would be read at his funeral thirty four years later. Certain Thelemites regularly perform the Gnostic Mass to this day. It symbolises the act of sex as a magical or religious ritual.^[99]

Upon returning to London in the autumn of 1913, Crowley published the tenth and final number of volume one of The Equinox. In December 1913 in Paris, Crowley would engage Victor Benjamin Neuburg in The Paris Working. The first ritual took place on New Year's Eve 1914. In a period of seven weeks, Crowley and Neuburg performed a total of twenty four rituals which they recorded in the 'holy' or partially holy book formally entitled Opus Lutetianum.^[100] Around eight months later Neuburg had a nervous breakdown. Afterward, Crowley and Neuburg would never see each other again.^[101]

United States: 1914–1918[link]

Aleister Crowley’s rendition of the Unicursal Hexagram.

During his time in the U.S., Crowley practised the task of a Magister Templi in the A∴A∴ as he conceived it, namely interpreting every phenomenon as a particular dealing of "God" with his soul.^[102] He began to see various women he met as officers in his ongoing initiation, associating them with priests wearing animal masks in Egyptian ritual.^[103] A meditation during his relationship with one of these women, the poet Jeanne Robert Foster, led him to claim the title of Magus, also referring to the system of the A∴A∴.

In June 1915, Crowley met Jeanne Robert Foster in the company of her friend Hellen Hollis, a journalist; Crowley would have affairs with both women. Foster was a famous New York fashion model, journalist, editor, poet and married. Crowley's plan with Foster was to produce his first son; but in spite of a series of magical operations she did not get pregnant. By the end of 1915, the affair would be over.^[104] During a trip to Vancouver in 1915, Crowley met Wilfred Smith, Frater 132 of the Vancouver Lodge of O.T.O., and in 1930 granted him permission to establish Agape Lodge in Southern California.^[105] During the same trip in 1915, Crowley stopped over at Parke Davis in Detroit for some mescaline.^[106]

In early 1916, Crowley had an illicit liaison with Alice Richardson, the wife of Ananda Coomaraswamy, one of the greatest art historians of the day. On the stage, Richardson was known as Ratan Devi, mezzo-soprano interpreter of East Indian music. Richardson became pregnant but on a voyage back to England, in mid-1916, she had a miscarriage. Just before his affair with Ratan Devi, Crowley was practising sex magick with Gerda Maria von Kothek, a German prostitute.^[107]

Two periods of magical experimentation followed. In June 1916, he began the first of these at the New Hampshire cottage of Evangeline Adams, having ghostwritten most of her two books on astrology.^[108] His diaries at first show discontent at the gap between his view of the grade of Magus and his view of himself: "It is no good making up my mind to do anything material; for I have no means. But this would vanish if I could make up my mind." Despite his objections to sacrificing a living animal, he resolved to crucify a frog as part of a rehearsal of the life of Jesus in the Gospels (afterward declaring it his willing familiar), "with the idea ... that some supreme violation of all the laws of my being would break down my Karma or dissolve the spell that seems to bind me."^[109] Slightly more than a month later, having taken ether (ethyl oxide), he had a vision of the universe from a modern scientific cosmology that he frequently referred to in later writings.^[110]

Crowley began another period of magical work on an island in the Hudson River after buying large amounts of red paint instead of food. Having painted "Do what thou wilt" on the cliffs at both sides of the island, he received gifts from curious visitors. Here at the island he had visions of seeming past lives, though he refused to endorse any theory of what they meant beyond linking them to his unconscious. Towards the end of his stay, he had a shocking experience he linked to "the Chinese wisdom" which made even Thelema appear insignificant.^[111] Nevertheless, he continued in his work. Before leaving the country he formed a sexual and magical relationship with Leah Hirsig, whom he had met earlier, and with her help began painting canvases with more creativity and passion.^[112]

Richard B. Spence writes in his 2008 book Secret Agent 666: Aleister Crowley, British Intelligence and the Occult that Crowley could have been a lifelong agent for British Intelligence. While this may have already been the case during his many travels to Tsarist Russia, Switzerland, Asia, Mexico and North Africa that had started in his student days, he could have been involved with this line of work during his life in America during the First World War, under a cover of being a German propaganda agent and a supporter of Irish independence. Crowley's mission might have been to gather information about the German intelligence network, the Irish independent activists and produce aberrant propaganda, aiming at compromising the German and Irish ideals. As an agent provocateur he could have played some role in provoking the sinking of the RMS Lusitania, thereby bringing the United States closer to active involvement in the war alongside the Allies.^[113] He also used German magazines The Fatherland and The International as outlets for his other writings. The question of whether Crowley was a spy has always been subject to debate, but Spence uncovered a document from the US Army's old Military Intelligence Division supporting Crowley's own claim to having been a spy: