Gnarled Oak

Theology

The following notes on Thelemic theology are based primarily on the writings of Aleister Crowley. These notes are not intended as interpretation or commentary on The Book of the Law outside the bounds of the Prophet’s writings, nor do they represent a definitive statement of Thelemic belief. 

The theology of Thelema postulates all manifested existence arising from the interaction of two cosmic principles: the infinitely extended, all-pervading Space-Time Continuum; and the atomic, individually expressed Principle of Life and Wisdom. The interplay of these Principles gives rise to the Principle of Consciousness which governs existence. In the Book of the Law, the divine Principles are personified by a trinity of ancient Egyptian Divinities: Nuit, the Goddess of Infinite Space; Hadit, the Winged Serpent of Light; and Ra-Hoor-Khuit (Horus), the Solar, Hawk-Headed Lord of the Cosmos. 

The Thelemic theological system utilizes the divinities of various cultures and religions as personifications of specific divine, archetypal and cosmic forces. Thelemic doctrine holds that all the diverse religions of Humanity are grounded in universal truths; and the study of comparative religion is an important discipline for many Thelemites. 

With respect to concepts of the individual soul, Thelema follows traditional Hermeticism in the doctrine that each person possesses a soul or “Body of Light” which is arranged in “layers” or “sheaths” surrounding the physical body. Each individual is also considered to have his or her own personal “Augoeides” or “Holy Guardian Angel”; which can be considered both as the “higher self” and as a separate, sentient, divine being. With respect to concepts of the afterlife, life itself is considered as a continuum, with death an integral part of the whole. Mortal life dies in order that mortal life may continue. The Augoeides, however, is immortal and not subject to life or death. 

Parallel to Buddhist doctrine, the Body of Light is considered to be subject to metempsychosis, or reincarnation, after the death of the body. The Body of Light is generally considered to evolve in wisdom, consciousness and spiritual power through cycles of metempsychosis for those individuals who dedicate their lives to spiritual advancement; to the point that its fate after death may ultimately be determined by the Will of the individual. 

Thelema incorporates the idea of the cyclic evolution of Cultural Consciousness as well as of Personal Consciousness. History is considered to be divided into a series of “Æons”, each with its own dominant concept of divinity and its own “formula” of redemption and advancement. The current Æon is termed the Æon of Horus. The previous Æon was that of Osiris, and previous to that was the Æon of Isis. The neolithic Æon of Isis is considered to have been dominated by the Maternal idea of divinity, and its formula involved devotion to Mother Earth in return for the nourishment and shelter She provided. The Classical/Medieval Æon of Osiris is considered to have been dominated by the Paternal Principle, and its formula was that of self-sacrifice and submission to the Father God. The modern Æon of Horus is considered to be dominated by the Principle of the Child, the sovereign individual; and its formula is that of growth, in consciousness and love, toward self-realization.

According to Thelemic doctrine, the expression of Divine Law in the Æon of Horus is “Do what thou wilt”. This “Law of Thelema”, as it is called, is not to be interpreted as a license to indulge every passing whim, but rather as the divine mandate to discover one’s True Will or true purpose in life, and to accomplish it; leaving others to do the same in their own unique ways. The “acceptance” of the Law of Thelema is what defines a Thelemite; and the discovery and accomplishment of the True Will is the fundamental concern of all Thelemites. Achieving the “Knowledge and Conversation of the Holy Guardian Angel” is considered an integral part of this process. The methods and practices to be employed in this process are numerous and varied; and are grouped together under the generalized term “Magick”.

Not every Thelemite utilizes all the practices available, there is considerable room for each individual practitioner to choose practices which are suitable to his or her individual needs. Some of these practices are the same as, or similar to, the practices advocated by many of the great religions of the past and present; such as prayer, meditation, study of religious texts (those of Thelema and of other religions as well), chanting, symbolic and initiatory ritual, devotional exercises, self-discipline, etc. However, some of our practices have been traditionally associated with what has generally been known as “occultism”; i.e., astrology, divination, numerology, yoga, tantric alchemy, and discourse with “angels” or “spirits” are all taken by Thelemites as potentially effective means for obtaining spiritual insights into the nature of one’s being and one’s place in the universe; and for the fulfillment of such insights through harmonious, evolutionary works.

Thelema considers any action which is not directed toward the discovery and accomplishment of the True Will to be “black magic”. This includes acts of interference with any other individual’s lawful exercise of their right to discover and accomplish their own True Will. Thelemic doctrine holds that the disharmony and imbalance created by such actions results in a compensatory, equilibrating response from the universe; a doctrine similar to that of the Eastern conception of “Karma”. Thelema has no direct parallel to the Judaeo-Christian concept of the devil or Satan; however, a pseudo-personification of confusion, distraction, illusion and egotistical ignorance is referred to by the name “Choronzon”.

  Edward Alexander Crowley was born in Leamington Spa in 1875. He was educated at Malvern and Trinity College, Cambridge, where he changed his name to Aleister. He was a lyric and dramatic poet, with several dozen books to his credit, including a collaboration with Auguste Rodin. He is anthologized in The Oxford Book of English Mystical Verse. 

Crowley was natural polymath, and made a name for himself as a poet, novelist, journalist, mountaineer, explorer, chess player, graphic designer, drug experimenter, prankster, lover of women, beloved of men, yogi, magician, prophet, early freedom fighter, human rights activist, philosopher, and artist. He has been compared to Sir Richard Burton, and Crowley is probably best known today as the author of the twentieth century’s most influential textbooks on occultism, and as the first Englishman to found a religion—Thelema—which is today a recognized faith around the world. 

Crowley was the enfant terrible of the Edwardian avant-garde of London and Paris. Witty and flamboyant, and an early champion of the aesthetic and inspirational virtues of drugs, sex, music and dance, he gravitated to the cultural exile communities: New York during WWI, the Lost Generation of Paris in the 1920s, and the decadent Berlin of Christopher Isherwood’s Mr. Norris in the 1930s. To those who crossed his path Crowley was unforgettable. He figures in innumerable memoirs, and became the basis for fictional characters ranging from Somerset Maugham’s The Magician to the villain in Ian Fleming’s Casino Royale. 

He has now been rediscovered and reinterpreted so often—by Beats, hippies, punks and the “industrial culture”—that he has become a perennial icon of counter-cultural rebellion. The London Sunday Times named him one of their 1000 makers of the Twentieth Century. The Beatles included him on the “people we like” cover of Sergeant Pepper’s not once but twice—the second photo was reportedly dropped as Crowley too closely resembled Paul McCartney. 

In 1919 Crowley left New York for Cefalu, Sicily, where he began to paint landscapes. He transformed his rented villa by painting erotic wall murals after the example of Paul Gauguin—one of Crowley’s heroes, whom he made a saint in his Gnostic Catholic Church. This was his Abbey of Thelema, an experiment in spiritual monasticism inspired in part by Rabelais. Students practiced Crowley’s religious philosophy of Thelema (the Greek word for “will”). Crowley summarized this as “Do what thou wilt shall be the whole of the Law,” with its corollary “Love is the law, love under will”—both quotations from The Book of the Law. This book is the founding text of his religion of Thelema, and was dictated to Crowley in Egypt in 1904 by what he described as a “praeterhuman intelligence.” 

Students travelled to Sicily from around the world to “find their true wills” or their purpose in life. Crowley’s training regimen involved breaking down all artificial and societal inhibitions to liberate the essential self, while simultaneously giving training in yoga, concentration, and self-analysis. The Abbey and its residents prospered, but when an Oxford undergraduate died at the Abbey (from drinking local water against Crowley’s advice), the British press attacked Crowley relentlessly. As was later done with D.H. Lawrence, the Home Secretary Joynston Hicks and his press mouthpiece, James Douglas of the Sunday Express, demonized Crowley. The press depicted him as “The Wickedest Man in the World” and “A Man We’d Like to Hang.” Ironically, this campaign ensured Crowley’s enduring fame, as well as an enduring misunderstanding of Crowley’s life and work. He died in Hastings, England in 1947. 

Crowley has been the subject of numerous biographies, most extremely inaccurate when not overtly hostile to their subject. In recent years, excellent new biographies by serious authors have appeared annually, each of which complements the others: Lawrence Sutin, Do What Thou Wilt: A Life of Aleister Crowley (2000), Martin Booth, A Magick Life: The Life of Aleister Crowley (2001), and Richard Kaczynski, Perdurabo: The Life of Aleister Crowley (2002). A balanced appraisal of his life and work may also be found in Gerald Suster’s entry in the Missing Persons supplement to the standard reference work The Dictionary of National Biography, published by Oxford University Press in 1993. Crowley’s own The Temple of Solomon the King (serialized in The Equinox) and Confessions provide useful insights into his life and work. Other biographies and studies are J. F. C. Fuller, The Star in the West (1907), C.R. Cammell, Aleister Crowley (1951), John Symonds, The Great Beast (1951) and The Magic of Aleister Crowley (1958) (later combined in The King of the Shadow Realm (1989)), Israel Regardie, The Eye in the Triangle (1970), Francis X. King, The Magical World of Aleister Crowley (1977), Susan Roberts, The Magician of the Golden Dawn (1978), Colin Wilson, Aleister Crowley: The Nature of the Beast (1987) and Gerald Suster, The Legacy of the Beast (1988).

Literary Overview 

Contributor to The Eastbourne Gazette (chess columnist), The Occult Review, The Bystander, The Fatherland, The Open Court, Smart Set, Pearson’s, The English Review, and the English and American editions of Vanity Fair. Managing editor of The International: A Review of Two Worlds (1916-1917). Crowley’s early works (1898-1905) are Aceldama (1898), The Tale of Archais (1898), Jezebel (1898), Songs of the Spirit (1898), Jephthah (1898), An Appeal to the American Republic (1899), The Mother’s Tragedy (1901), The Soul of Osiris (1901), Carmen Sæculare (1901), Tannhäuser (1902), Berashith (1903), Alice, An Adultery (1903), The God Eater (1903), Summa Spes (1903), Ahab (1903), The Star and the Garter (1903), In Residence (1904), The Argonauts (1904), Why Jesus Wept (1904), The Sword of Song (1904), Oracles (1905), Orpheus (1905), Rosa Mundi (1905), Gargoyles (1905), Rodin in Rime (1905). These were collected with revisions and a few retitlings in The Collected Works of Aleister Crowley (3 vol., 1905-7), which omitted The Book of the Goetia of Solomon the King (1904, as editor) and the unattributed pornographic works White Stains (1898) and Snowdrops from a Curate’s Garden (c. 1904). 

In Crowley’s middle period (1907-1914, bracketing the period of the first volume of The Equinox) he issued works on magick and mysticism as well as poetry: Konx Om Pax (1907), Amphora (1908, reissued as Hail Mary, 1912), Clouds without Water (1909), Liber 777 (1909), The World’s Tragedy (1910), The Scented Garden of Abdullah the Satirist of Shiraz (Bagh-i-muattar) (1910), Rosa Decidua (1910), The Winged Beetle (1910), Ambergris (1910), Household Gods (1912), Book 4, Parts I-II (1912-1913, with Mary Desti), Liber CCCXXXIII, The Book of Lies (1913) and Chicago May (1914). His late period included his novels, autobiography and most of his principal textbooks, with poetry generally confined to small booklets: Diary of a Drug Fiend (1922), Songs for Italy (1923), Moonchild (1929), The Spirit of Solitude, subsequently re-antichristened The Confessions of Aleister Crowley (1929, vols. 1-2 only), Magick in Theory and Practice (being Part III of Book 4) (1929-30, with Leila Waddell), The Equinox of the Gods (The Equinox III(3), 1936), Liber AL vel Legis sub figura CCXX (1938), The Heart of the Master (1938), Little Essays Toward Truth (1938), Khing Kang King (1939), Eight Lectures on Yoga (The Equinox III(4), 1939), Temperance (1939), Thumbs Up (1941), The Fun of the Fair (1942), The City of God (1943), The Book of Thoth (The Equinox III(5), 1944, with Frieda Harris), and Olla: An Anthology of Sixty Years of Song (1946). 

Crowley’s principal posthumous works are Liber XXX Ærum vel Sæculi Sub Figura CCCCXVIII: the Vision and the Voice, with Commentary (1952), The Gospel According to St. Bernard Shaw (1953), Magick without Tears (1954), 777 Revised (1955), Liber Aleph vel CXI, The Book of Wisdom or Folly (The Equinox III(6), 1961), The Book of Lies with an additional commentary (1962), The Confessions of Aleister Crowley (1969, abridged ed. of vols. 1-6), Atlantis (1970), Shih Yi (The Equinox III(7), 1971), Liber CLVII, The Tao Teh King (The Equinox III(8), 1971), ΘΕΛΗΜΑ: The Holy Books of Thelema (The Equinox III(9), 1983), Golden Twigs (1988) and The Law is for All (auth. ed. 1996). For Crowley as a French translator, see Charles Baudelaire, Little Poems in Prose (1928) and Éliphas Lévi, The Key of the Mysteries (book format, 1959). 

First editions are generally cited; many of Crowley’s prose works are now available in a revised second edition with a critical apparatus. Posthumous compilations include The Equinox III(10) (1986), Commentaries on the Holy Books and Other Papers (The Equinox IV(1), 1996), The Vision and the Voice with Commentary and Other Papers (The Equinox IV(2), 1998) and the essay collection The Revival of Magick (1998). The four parts of Crowley’s principal work on magic and mysticism were revised and reissued as Magick (Book 4, Parts I-IV) (1994, 1997).