Showing posts with label pagan books. Show all posts
Showing posts with label pagan books. Show all posts

What Aleister Crowley Says About Ordinary Life

What Aleister Crowley Says About Ordinary Life Cover "Am I right in suggesting that ordinary life is a mean between these extremes, that the noble man devotes his material wealth to lofty ends, the advancement of science, or art, or some such true ideal; and that the base man does the opposite by concentrating all his abilities on the amassing of wealth?'

Exactly; that is the real distinction between the artist and the bourgeois, or, if you prefer it, between the gentleman and the cad. Money, and the things money can buy, have no value, for there is no question of creation, but only of exchange. Houses, lands, gold, jewels, even existing works of art, may be tossed about from one hand to another; they are so, constantly. But neither you nor I can write a sonnet; and what we have, our appreciation of art, we did not buy. We inherited the germ of it, and we developed it by the sweat of our brows. The possession of money helped us, but only by giving us time and opportunity and the means of travel. Anyhow, the principle is clear; one must sacrifice the lower to the higher, and, as the Greeks did with their oxen, one must fatten and bedeck the lower, so that it may be the worthier offering." — aleister crowley (Moonchild)

Free eBooks (Can Be Downloaded):

Kenneth Grant - Aleister Crowley And The Hidden God
Aleister Crowley - Letters Between Aleister Crowley And Frieda Harris
Tupman Tracy Ward - Theatre Magick Aleister Crowley And Rites Of Eleusis
Michael Osiris Snuffin - Aleister Crowley And The Legend Of Pasiphae
Thomas Voxfire - What Was Aleister Crowley

Liber 335 Adonis An Allegory

Liber 335 Adonis An Allegory Cover

Book: Liber 335 Adonis An Allegory by Aleister Crowley

Adonis an Allegory. A short play. Set in the hanging gardens of Babylon in classical times with classical characters. An account in poetic language of the struggle of the human and divine elements in the consciousness of man, giving their harmony following on the victory of the latter.

Download Aleister Crowley's eBook: Liber 335 Adonis An Allegory

Free eBooks (Can Be Downloaded):

Aleister Crowley - Liber 052 Manifesto Of The Oto
Aleister Crowley - Liber 013 Vel Graduum Montis Abiegni
Aleister Crowley - Which Things Are An Allegory
Aleister Crowley - Liber 335 Adonis An Allegory

Gender Meaning In Thelema

Gender Meaning In Thelema Cover The emergence of gender issues into public discourse within the O.T.O. is a sign of progress. While much discussion has gone on behind closed doors or in the spoken word, until the Address was published there was no serious discussion of these issues in the public record. Gender issues are community issues and it is only in public deliberation that change occurs in the community.

Gender studies are intellectually challenging. In any society, gender roles are pillars of the underlying and largely unconscious matrix of assumptions about social righteousness, which the ancient Egyptians called Ma’at. These roles are so deeply ingrained from infancy on that they are often difficult or impossible to understand from within. For this reason, the field demands careful and critical attention. Researchers in the field need to be familiar with established methodologies and paradigms, whether they accept them or not, and they need to pay careful attention to the methodological and historical errors of the past. With proper caution, the field can be very rewarding.

In the popular imagination, the sexist (like the racist) is a mythical beast, easily recognized but now rarely seen. Leaving the popular mind and taking a few steps down the feminist path, the beast appears everywhere, and self-righteousness becomes one’s bosom companion. The budding feminist is secure in the knowledge of personal superiority to the sexist rabble. Just a few steps farther, though, the student comes across a mirror set in the path. The cherished critique wraps around, and we realize that the beast is just as much a part of ourselves as it is part of any other. We are all raised sexist and we all bear assumptions that we may never be able to fully transcend. The path is longer than any of our lives.

Because of this I feel no hesitation in saying that aleister crowley was a sexist, any more than I would hesitate to say that I am a sexist, or any other person. The questions in each case revolve around how sexism manifests in the particular case and what can be done to improve the situation. For me, I do less than I could but more than I might. Crowley is dead and I will leave it to spiritualists to help him. I am more concerned with the here and now. Crowley has left us with a legacy colored by his sexism. We can only improve the situation by facing up to these problems and trying to solve them, not by waving them aside.

Free eBooks (Can Be Downloaded):

Saint John Of The Cross - Dark Night Of The Soul
Tuesday Lobsang Rampa - Feeding The Flame
Tuesday Lobsang Rampa - Living With The Lama
Eliphas Levi - Geschichte Der Magie In German
Israel Regardie - The Art And Meaning Of Magic

Aleister Crowley And Ron Habbard

Aleister Crowley And Ron Habbard Cover Hubbard had clear connections to the occult. Even in the first publication of dianetics in "Astounding Science Fiction", Hubbard in explaining how he did his "research" into what the mind was doing, says he used "automatic writing, speaking and clairvoyance" (1) to discover what the mind's memory banks were doing. Automatic writing is an occult method of communicating with the spirit world, although psychologists consider its products to arise from subconscious thoughts of the writer. Whichever is correct, it is hardly a method used by competent scientific researchers.

Hubbard's connection to the occultist aleister crowley is quite clear and noteworthy. Crowley called himself the Anti-Christ, the Beast of Revelations, and 666. Russell Miller has adequately chronicled Hubbard's connection in 1945 to John W. Parsons, who headed Crowley's Ordo Templi Orientis chapter in Los Angeles. (2) Hubbard was an active member in this group for several months, and first met his second wife there. The Church of Scientology claims that Hubbard was actually infiltrating this group in order to break it up, but the following should suffice to dismiss this claim.

In the Philadelphia Doctorate Course lectures taped in 1952, Hubbard discusses occult magic of the middle ages, and recommends a current book - "it's fascinating work in itself, and that's work written by Aleister Crowley, the late Aleister Crowley, my very good friend." (3) The book recommended was The Master Therion, (published in London in 1929) later re-released as magick in Theory and Practise. L. Ron Hubbard, Jr. asserts that during the time when the Philadelphia course was given his father would read Crowley's works "in preparation for the next day's lecture..."

There are interesting similarities between Crowley's writings and the teachings of Hubbard. Dianetics' Time Track, in which every incident in a person's life is chronologically recorded in full in the mind, is quite similar to Crowley's Magical Memory. The Magical Memory is developed over time until "memories of childhood reawaken" which were previously forgotten, and memories of previous incarnations are recalled as well. Hubbard gives examples in the Philadelphia Doctorate Course of several people remembering lives earlier on earth, some up to a million years ago. The similarity between the Magical Memory and Time Track, then, is that they both can recall every past incident in a person's life, they both can recall incidents from past lives, and they both must be developed by certain techniques in order to make use of them.

Both Hubbard and Crowley consider it important to have the person recall his or her birth. "Having allowed the mind to return for some hundred times to the hour of birth, it should be encouraged to endeavour to penetrate beyond that period" (Crowley). "After twenty runs through birth, the patient experienced a recession of all somatics and 'unconsciousness' and aberrative content." "Thus there was no inhibition about looking earlier than birth for what Dianetics had begun to call basic-basic" (Hubbard).

Both Hubbard and Crowley are avowedly anti-psychiatry. "Official psychoanalysis is therefore committed to upholding a fraud... psychoanalysts have misinterpreted life, and announced the absurdity that every human being is essentially an anti-social, criminal, and insane animal" (Crowley). Hubbard considered that psychiatry controlled most of society and was struggling to create their own 1984 world.

Hubbard and Crowley both posit the ability of the person to leave his or her body at times. Crowley states that the way to learn to leave your body is to mock up a body like your own in front of your physical body. Eventually you will learn to leave your physical body with your "astral body" and travel and view at will without physical restrictions. Hubbard teaches the same, and his method of "exteriorization" is to tell the person to "have preclear mock up own body", which will send the person outside his body .Both Crowley and Hubbard use an equilateral triangle pointing up in a circle as one of their group's symbols. Both use Volume 0 instead of Volume 1 to begin enumerating their works. One could go on for quite some time listing the similarities between Crowley's and Hubbard's theories and writings, but for more the reader is encouraged to look for him or herself.

In Crowley's Organization are several grade levels. To reach the Grade of Adeptus Exemptus "The Adept must prepare and publish a thesis setting forth His knowledge of the Universe, and his proposals for its welfare and progress. He will thus be known as the leader of a school of thought." It is apparent that Hubbard has fulfilled this requirement.

Free eBooks (Can Be Downloaded):

Anonymous - Aleister Crowley And The Enchantment Of The Wicked Man
Aleister Crowley - Letters Between Aleister Crowley And Frieda Harris
Michael Osiris Snuffin - Aleister Crowley And The Legend Of Pasiphae
Kenneth Grant - Aleister Crowley And The Hidden God

Liber 811 Energised Enthusiasm

Liber 811 Energised Enthusiasm Cover

Book: Liber 811 Energised Enthusiasm by Aleister Crowley

An essay developing the idea of creativity - and genius - as a sexual phenomenon. Specially adapted to the task of Attainment of Control of the Body of Light, development of Intuition and Hatha yoga. See also: Equinox I ix, p. 17

Download Aleister Crowley's eBook: Liber 811 Energised Enthusiasm

Free eBooks (Can Be Downloaded):

Aleister Crowley - Liber 489 One Star In Sight
Aleister Crowley - Liber 106 Concerning Death
Aleister Crowley - Liber 813 Vel Ararita
Aleister Crowley - Liber Al Vel Legis Scans
Aleister Crowley - Liber 811 Energised Enthusiasm

Liber 175 Astarte Vel Liber Berylli

Liber 175 Astarte Vel Liber Berylli Cover

Book: Liber 175 Astarte Vel Liber Berylli by Aleister Crowley

An instruction in attainment by the method of devotion, on Bhakta-Yoga; how one may unite oneself to any particular Deity. Both Magical and mystical methods are given. Equinox I vii, p. 37

Download Aleister Crowley's eBook: Liber 175 Astarte Vel Liber Berylli

Free eBooks (Can Be Downloaded):

Aleister Crowley - Liber 837 The Law Of Liberty
Aleister Crowley - Liber 075 Vel Lucifery
Aleister Crowley - Liber 175 Astarte Vel Liber Berylli

World Tragedy

World Tragedy Cover

Book: World Tragedy by Aleister Crowley

This is one of the rarest of Crowley's published works. The book was privately printed in Paris in 1910 in an edition of 100 copies, but it seems certain that either the rather enthusiastic discussion of sodomy in British schools in the Preface or the books rather virulently anti-Christian sentiments attracted some censor's wrath, and it is generally believed That Most copies were destroyed in the course of customs seizures. The fact that it was originally bound in exceedingly flimsy wrappers probably did not help the books longevity, and the few copies that have survived have, like this one, almost always been rebound.

Crowley possibly also played a part in the destruction - or at least mutilation - of some copies of the work. Timothy D'Arch Smith quotes a letter From Crowley to John Quinn in which the Beast wrote "100 printed. All mutilated of pp xxvii and xxviii [ie the homosexual references] except in a few copies in the hands of the author's friends." This copy has not been thus mutilated, perhaps for the very reason that it was from the Collection of one of Crowley's friends: that is Wilfred T. Smith (1885-1957). Smith was an English-born disciple of Crowley's, who joined Achad in the first North American Lodge of the O.T.O., (British Columbia, No. 1), and later went on to found Agape Lodge in California. He was a lifetime follower of Crowley's, although the Beast treated him abysmally, and shunned him in his latter days.

Download Aleister Crowley's eBook: World Tragedy

Books in PDF format to read:

Aleister Crowley - Control Of The Astral Body
Aleister Crowley - Household Gods Comedy
Aleister Crowley - The World Of Tarot
Aleister Crowley - World Tragedy

Will In Thelema

Will In Thelema Cover Will is at once an exceedingly simple and amazingly complex subject. It took me years to get to the understanding I currently possess, and I am fairly certain I am not yet done with my learning on this matter. Suffice it is to say that this page will not be able to cover fully my Life's lessons regarding Will.

Will constitutes that which a person means to do. For example, if you feel you need to open a window, then, in a sense, it is your Will to do so.

However, Will is not some casual and flippant representation of every passing whim of the individual (See Brother R.B.'s thesis on the matter for a countering viewpoint). Understanding Will absolutely demands an understanding of respect for all things. To execute one's Will, one must actively seek to respect the Will of others.

The theory is that if every person were following their true Will, there would never be any unneccessary conflicts between persons, because the nature of the Universe, with all its complexity, includes these interworking Wills. Conflicts which do occur are generally caused by either someone straying from their True Will, or are conflicts which need to happen to further the evolution of humanity.

Will is not frivolous in nature. It represents a very serious commitment to understanding one's role in the Universe, and to acting on that commitment.

Some people seem to think it is their Will to force others to do as they demand. Though it is possible that their True Will includes such activities, I personally find it more likely that people who lean on this as justification for their actions are generating false rationalizations.

An example: A friend of mine was heavily involved with the local wiccan community, and hosts the ceremonies for the Sabbats. One year, she was caught in a public place discussing the upcoming ceremony in the presence of the head of a new Thelemic organization in town. He pointedly asked her if he would be invited to come to the event. It was a bit rude to ask like that, in a public place, because any answer other than in the affirmative would certainly be rude, given his status at the time. So she invited him to the Sabbat.

He showed up with several of his underlings, and during the preceremony gathering, they all proceeded to get drunk. During the ceremony, they began to urinate -- and I don't have all the details on this part, as to whether it was on the altar, or in the circle, or what have you -- and thought this was just the funniest thing that they'd ever seen happen.

My friend's mate was a fairly well grounded Thelemite, and, incidentally, a member of the O.T.O., and he approached these jerks. Their response? "Why, were just doing our will, brother. You should let us continue."

His response was "If you continue to dishonor and desecrate a ceremony that all these people", and he gestured to the crowd behind him, "hold sacred, then it'll be my Will to kick your asses out of here."

They were stunned. Descriptions of their stunnedness suggest that perhaps this condition was prolonged by their collective inebriated stupor. My friend's mate then leaned forward, gave a small half wave and said "93!". He turned his back on the jerks and returned to whatever function he was performing before the distraction.

After awhile, the drunkards wandered away.

I'm convinced that it wasn't really their True Will to pee in the circle, but of course I'll never know. I'm sure they were just using the Law of Thelema as a shield to hide behind, in a vague and immature attempt to justify their ascinine actions.

One of the clearest signs I have come to recognize that someone is falsely justifying their action as being in accord with their True Will is when they try to use that argument to other people in defense of their actions.

A Thelemite doesn't concern himself with justifying his actions to anyone. What does it matter what those other people think? The only thing that matters is that the action was in league with the Thelemite's understanding of his own True Will. Noone else dictates it, and it caters to noone else. Therefore, what they think of it is of no concern to the Thelemite.

So when I hear people defending their actions, presenting as their strongest, and frequently only, evidence the fact that they are doing their Will, all sorts of red flags go up.

Not that it matters what I think; in fact, spending any amount of time on the matter of the True Will of another being is pretty much wasted time anyway; the focus of a Thelemite is his own True Will. Period.

Ironically, after much time spent in pursuit of understanding Will and attempting to describe Will to others, I have discovered that I actually learned more about Will when I was focusing on the Will of others, rather than myself and my own Will; the difference was that I was trying to find ways to not infringe upon the Will of others, as opposed to trying to ascertain what it was. It was then, and only then, that I began to develop any sense of understanding my own Will, and understanding Thelema as a concept unto itself. And so, only by spending a lot of time looking into the Will of others was I able to see what a waste of time worrying about the Wills of others was, and yet, it was only by this means I could have come to the realization.

And so Will is actually quite a complicated subject. To know what one's True Will is takes a lot of introspection, and to execute one's Will requires a great deal of patience and care.

The Law of Thelema is all about learning one's True Will and executing it.

Books You Might Enjoy:

Morwyn - The Golden Dawn
Aristotle - On The Soul
William Godwin - The Lives Of The Necromancers

What Crowley Got To Do With Thelema

What Crowley Got To Do With Thelema Cover It's strange being a magickian among the witches. Stranger still being a Thelemite magickian, a member of the OTO and other Orders and always getting blamed for Uncle Al's misbehavior. Really! What does aleister crowley have to do with Thelema anyway?

He's only its founder…

In 1904, in a small hotel room in Cairo the end of the world occurred. The Apocalypse happened and only a middle aged cynical rationalist Buddhist was there to see it. He did not want to be there but after his pregnant wife started telling him "They're waiting for you," he took some interest. He asked "Who are They, What are They like, What are their Attributes?" And she, neither initiate nor studied, rattled off the secret and unpublished traditional Golden Dawn correspondences for Horus: His color, planet, station in the temple her husbands relationship with the god and many another attribute. The Buddhist, formerly an adept of the Golden Dawn, calculated the odds of correctly guessing the right combination and it was astronomical. Horus was calling.

He was still skeptical. "Show me his image," he demanded of his wife, and off they went to the Cairo Museum. He secretly smirked as she walked right past image after image of Horus until she stopped and pointed, "That one!" It was the Funerary Stele of the Priest Ankh-af-na-Khonsu. In the Museum catalogue it was numbered Stele #666. Crowley, whose mother used to always call him "You Beast!" was dumbfounded. He had the curators make a copy and a translation and went back to the hotel.

Rose, his wife, told him to do an invocation to Horus, but the way she wanted him to do it broke all the rules. He was to invoke the archetype and force that is Horus among the Egyptians from among four other cultures all at the same time! Although common in modern practice in his day this was unheard of. He went and invoked the Patron of all Magicks, Thoth, who told him to obey his wife.

On March 20, 1904 Crowley was told by the image of Horus he invoked to enter the emptied room of their hotel suite with only paper and pen and wearing a simple white robe on April 8, 9, and 10 at the stroke of noon.

He sat down at the desk facing the wall of the room with paper and pen in hand. As the twelfth bell was tolled, a Voice behind the scribe began to speak, "Had, the manifestation of Nuit…" This was Aiwaz, the minister of Hoor-Paar-Khraat; the babe in the lotus, the god of innocence and silence. He had come to announce the end of the reign of Osirus, the Slain God, and the enthroning of Ra-Hoor-Khuit, the Risen Lord. Very much like the angel of the Apocalypse of John, who came bearing a little book to be kept sealed until the end times, Aiwaz came bearing words of a new testament of the relationship of Humanity with the Divine.

The central image of this relationship is Ra-Hoor-Khuit, which means in Egyptian the Illuminated Solar Hero. Horus is the only god among the Egyptians who is, dies, and is born again forgetting all of his godly wisdom but with all of its unguided power. Through His struggles against Set (read Matter) and with the help of his teachers Isis and Thoth, he remembers Who He Is. He awakens from His dreamlike ignorance and chooses to war no more against His Twin as He now remembers Set to be. No longer needing to fight with Matteriality, educated in Art, by Isis, and Science, by Thoth, He is suitable now to rule.

Without an adversarial attitude toward the world what of the Buddhist doctrine "All is Sorrow?" Chucked. What of the Christian attitude of suffering? Not necessary. "Remember all ye that existence is pure joy, that all the sorrows are but as shadows, they pass & are done; but there is that which remains. (AL II, 9)" What Aiwaz was saying Crowley would not accept but he was forced to write on, "I see thee hate the hand and the pen but for me in thee which thou knewest not…" For three days from Noon until the stroke of One, Crowley wrote the two hundred and twenty verses of the Book of the Law.

For nine years the manuscript gathered dust in the attic of Crowley's Scottish Highland home. Until one day, while looking for skis for a guest he found the manuscript. He had avoided magick and all things related since the time in Cairo. No yoga, no meditation, just being a husband. I think his marriage ended at this point or he chose to go on an excursion to the Sahara for some particular reason. During his sojourn in the desert he was inspired to perform the Enochian Calls of the 30 ?thers. During this visionary experience he became convinced of the profound importance of the Book of the Law and determined to promulgate its way.

In essence Thelema is a call to radical individual Liberty and Responsibility. It is summed up in the axiom "Do what thou wilt shall be the whole of the law." Thelema is Greek for will in its creative, magickal or primogenital sense. Thus for an incarnate being one's will is the intent for which one incarnated. The working hypothesis is that if all things did their Will, did what they are "supposed" to do, there would be no Accidents. The model to describe this is the orderly Solar System, each planet following its own orbit. However, stars, some times whole galaxies, collide. "As brothers fight ye," we are counciled. There will be conflicts of will, perhaps from a greater perspective the conflict itself is the central act and not the apparent ends, and so with the awareness that we are essentially all family let us enter into our conflicts with justice, fairness and honor in our hearts.

This brings us to the phrase, "Love is the law, love under will." This is the principle which is expressed in physics as gravity. In the Egyptian and Hermetic philosophies there is no separation between the forces of nature and the actions of the Humanity and the Divine. The apparent differences are a question of scale. Love is seen at the natural attraction of all things for each other as gravity binds all matter together over vast distances. The place of will is then a matter of determining the right relationship to have with other bodies. We are at the correct distance from the Sun for our kind of life to flourish on Earth. Not much closer or farther would kill us. Thus is Earth in a state of love under will towards the Sun, prolonging its rightful existence. We choose to be near our friends and lovers, we choose to be far from places of pestilence and decay. The law is love, we must have relation, but we get to choose how to relate, placing our love under will.

Throughout the Book of the Law there are little messages to Crowley telling him he will never fully understand that which he has written. An ego blow for sure, but when we look at the declaration made in the third verse, "Every man and every woman is a star," and look at Crowley's life it is obvious that he never out grew the Victorian misogyny he was raised with. Although he intellectually comprehended the equality of the sexes he never lived it. Unfortunately, some who follow this path follow in Aleister's footsteps, others are simply blamed for it…

I was raised by stern Irish-Polish Catholic parents. It was wrong to say "no" to them; obedience was a virtue. I was expected to follow out the program set down for me by parents in education, then grow up and get a "respectable" job. However, the world my parents grew up in is not the one I'm living in and they simply don't have the experience necessary to advise me. With the way I was raised I was very uncertain of myself. I did not know what I really wanted to be when I grew up. To Know Your Will is to know Who You Are and What You Want. This is the essence of the practice of Thelema.

Using classical and self-created rituals and meditations I seek and attain to knowledge of my Will daily, ever knowing that my Will is not a dead static thing but a living process. Perhaps in an ultimate sense one's will is always perfect, yet from our limited perspective we don't always see how. Many 'accidents' become windfalls, if viewed in this light. This is the central teaching of Thelema, that everything is already perfect, if we should just awaken from our ignorant slumber and see.

When Crowley returned from his trip in the desert, several books of verses came spontaneously to his mind and pen and, having written them, he was as yet uncertain of the author. They came to be known as the Holy Books of Thelema, recently published by Samuel Weiser & Co. These cover in greater detail the Cosmogony of Thelema as a resention of the Egyptian Gnosis and as an extension of Hermetic Philosophy. These Texts show the Great Work as the working towards ending of Sorrow, Sickness and Death: Hedonic Immortalism; learning through pleasure, through love, creativity and cooperation. No longer is it necessary to have a ruler high upon his or her throne to tell us all what to do. "There is no law beyond Do what thou wilt." Each of us is a sovereign with the right and the power to create the world we wish to live in, and also the responsibility.

Responsibility is the key to practicing Thelema. By being willing and able to respond to the needs of the times, we as humans fulfill our role in the world as the causers of change and growth. No animal on this planet has the tool making and using skills that we have to transform our environment into a living Heaven or Hell.

Archimedes said, "Give me a lever long enough and a place to stand and I shall move the world." If working the path of causing responsible change is your heart's desire, then Thelema might give you the Lever Long Enough and a Place to Stand.

Oh, yes, what's Crowley got to do with Thelema any way?

Well, he wrote it down…

Books You Might Enjoy:

Aleister Crowley - White Stains
Aleister Crowley - Book 4 Part Iv The Law
Aleister Crowley - To Man
Aleister Crowley - Pocket Guide To Thelema

Triumph Of The Will Of Aleister Crowley

Triumph Of The Will Of Aleister Crowley Cover In Egypt, between intense sex sessions with Rose, Crowley practised more black-magic rituals to impress her. Deep within the king"s chamber in the Great Pyramid he recited the preliminary invocation of the occult ritual called Goetia. It had unexpected consequences.

Rose, who had previously known nothing of the occult, began to chant. In a trance, she repeated "They are waiting for you" over and over. Crowley was irritated and sceptical of his new wife and her previously hidden clairvoyant skills but she went on to tell him that he had offended the Egyptian god Horus by not finishing the Abra-Melin. Crowley quickly set about an invocation, and a strange voice identifying itself as Aiwass began to speak in their hotel room.

For three days, between the hour of midday and 1pm, Aiwass spoke and Crowley wrote. The result was The Book of Laws. Believing himself to be the messiah of a new epoch, Crowley swore that he would perform depraved acts and learn to love them. Christianity was dead, he declared. His new religion had one all-powerful doctrine: "Do what thou wilt shall be the whole of the law." Free will, denied to Crowley as a child, had now become all powerful.

Books You Might Enjoy:

Aleister Crowley - The Works Of Aleister Crowley Vol Iii Part 3
Aleister Crowley - The Works Of Aleister Crowley Vol Ii Part 3
Aleister Crowley - The Works Of Aleister Crowley Vol I Part 3

The Wickedest Man In The World

The Wickedest Man In The World Cover John Bull, March 24th 1923

The Wickedest Man In The World

In this article we reveal startling facts regarding the corruption of children in Aleister Crowley's "cesspool of vice" in Cefalu, and describe some of the blasphemous and bestial ceremonies - or orgies - which have taken place in the so-called "Abbey Of Thelema," for which he is now seeking new recruits from the young men and women of two English Universities.



In our last two issues we have published a series of charges against a man named Aleister Crowley, who from a safe retreat on the shores of Sicily spreads a contaminating influence that has already brought to ruin more than one young life. The more the activities of this degenerate Englishman are investigated, the more incredible becomes the tales of his villainies. It is understood that the Italian Government are resolved to put an end to Crowley's career of vice, and in this effort they will have the sympathy of decent-thinking people in every land.

Our past exposures of Crowley have been, to say the least of them, highly sensational, but they are as nothing compared to these we have yet to make concerning the amazing record of this degenerate poet and occultist, traitor, drug fiend, and Master of Black Magic, his knowledge and practise of which are amply proven by his writings and by the evidence of those who have come into contact with him. He may well be described as the Wickedest Man in the World.

We are impelled by the sheer horror and gravity of his recent devilries to make further exposures concerning what is going on in his Lust Temple at Cefalu, Sicily, to which he is seeking to lure a number of unsuspecting students from Oxford and Cambridge Universities - both men and women - under the pretence of studying occult science and the mysteries of the Cabbala. Already, one eminent Cambridge professor - whose identity is known to us - has arranged to join Crowley at Cefalu next month for this purpose, and is now working with a well-known titled scientist in South Africa, who is, we are informed, conducting a Lodge or "Study Circle" in Bloemfontien, of the Cabalistic Order, of which Crowley is the Past, if not the Present, Grand Master.

Our revelations of the sinister circumstances leading to the recent death of a brilliant young Oxford graduate at Crowley's so-called "Abbey," in Cefalu, first brought to light the existence there of little children, all between five and seven years of age, who are living there with the Beast and his abandoned acolytes under conditions that defy description.

These unhappy children - two boys and a girl - are said to be half starved and have already been taught by "The Beast" to indulge in the vilest practises, while they are made to witness sexual debaucheries that are too disgusting to describe. Tow are children of one of the female drug fiends who are living with Crowley in his "Abbey," one of them by her former husband, and the other by Crowley, who is the father also of the third child by some other of his countless women victims.

The main room of the "Abbey" - which is really a converted farmhouse - is windowless, with a flagged stone floor on which is painted a great orange circle, lined with pale yellow. Inside this "magical circle" are interlaced black triangles. This room is furnished as a sort of pagan, or Pantheistic, temple, in which are performed, not only Cabalistic ceremonies, but the most depraved forms of Dionysian rites. (Dionysus was the Greek God of Wine, in whose honour Bacchanalian revels and orgies were given.)

The nature of these can be barely hinted at, but one - to the facts of which we have two independent eye-witnesses of it's performance on two separate occasions - has to do with the violation of a naked woman in front of the "altar," and her subsequent slaying and "sacrifice" of a goat, which is made to play a principal part in these disgusting Dionysian rites.

The woman, who acts as the "Virgin Goddess" or priestess in this vile ceremony, is first given an aphrodisaical drug, such as hashish (known in the East as Vhang") or another similar drug distilled from Indian hemp, known in scientific circles as "Anhalonium Lewine."
This renders the debauchee capable of participating in practices which no normal person could conceive of, much less describe.

We understand that, aroused by our exposures, the Italian Government is determined to clean out this plague-spot of crime at Cefalu, and bring Crowley to justice for his illegal traffic in noxious drugs.

There are, however, other "activities" at the Abbey which admit of more detailed accusation. One of these is the method employed by Crowley of paying his numerous debts on the island, by sending out his women as "hostages" to those who are willing to accept this despicable method of payment.

Another, which has considerably hampered our enquiries and is even calculated to baffle the inquiries which have already been instituted by the Home Office and by Scotland Yard, is Crowley’s practise of getting certain prominent and highly-placed citizens of Cefalu and Palermo up to his "Abbey," where they are persuaded to take part in the sexual orgies which follow drug parties, and which even form a leading part in the Abbey’s "religious ceremonies."

We shall not hesitate to hand to the authorities the names of some of these distinguished visitors, together with further sworn testimony if, as we anticipate, a certain official on the Island endeavours to stifle Government investigations.

Suffice to say for the moment, that one of Crowley’s women in the "Abbey" is shortly expecting another child to be born, the father of which is known to be a prominent banker in Palermo, who is a friend of the British Consul.

We may mention that, up to the time of this article going to press - no death certificate has been received by the relatives of the young Oxford graduate who died under such suspicious circumstances at the Abbey four weeks ago, nor has any reply been received from the British Consul at Palermo to the anxious inquiries made by the young man’s mother and sister concerning his death.

Another of the women inmates of the Abbey has borne two children by Crowley, both of whom are now dead. This woman was living with him when he had his London Lust Temple in the Fulham Road, to which he enticed a number of young women whom he induced to indulge in various forms of unnatural vice while under the influence of drugs which he had administered first to them. Since our publication of the particulars of his abominable attack upon the life and sanity of one of our informants, we have received information which shows that he has deliberately driven other women mad who had come under his influence. One of these died on Holloway Jail while serving a term for being found in possession of the drugs with which Crowley had supplied her, while another - the Hon. Mrs. K., died in an asylum.

Unless the authorities act quickly Crowley will succeed in luring others to hi den of infamy. This must be prevented at all costs.

Books You Might Enjoy:

Andrew Lang - The Witch And Other Stories
Rabbi Michael Laitman - Attaining The Worlds Beyond
Naomi Janowitz - Magic In The Roman World

The Birth Of The Thelema Religion

The Birth Of The Thelema Religion Cover It was when this honeymoon was in Cairo that the young buddhist's wife wanted to see evidence of magick. Crowley decided to invoke the sylphs for his wife. She claimed she saw nothing. However, she began telling him "they're here" and mumbling something about a child. He couldn't imagine what she was talking about, so the next day when she continued, he invoked Thoth, the Egyptian god of knowledge, to make sense of it. There was no immediate result, but on the third day, Rose decides that the Egyptian god Horus is speaking through her. Crowley, in an attempt to prove her wrong, carries her to the Bulaq Museum in Cairo and she promptly points out a funerary tablet labeled Stele 666 and the figure of Horus as Ra-Hoor-Khuit.

For the next three weeks, Crowley had the stele translated by the assistant curator to the museum. At the end of that time, he invoked Horus and was told to enter the temple at exactly noon on April 8th, 9th, and 10th, writing down what was given to him. On each of the three days, he was given a new chapter to a book by Aiwass, whom Crowley began to consider his Holy Guardian Angel. The three chapters formed a book which became known as The Book of the Law. This became the foundation of a new philosophy called Thelema.

The first chapter is written as if spoken by Nuit, the goddess of space. It describes worship directed towards the infinite. The second chapter is written as if spoken by Hadit, the infinitesimal point and the consort of Nuit. It sets up timed religious observances as well as further codes of conduct. The third chapter is spoken as if by Horus, the crowned and conquering child, the synthesis of the two. This chapter takes on a war-like tone and finishes up the instructions on conduct as well as giving tasks for the future.

At first, since it clashed with Crowley's Buddhist leanings, he rejected the Book of the Law, primarily because of the wording of the third chapter. However, he eventually began to see the sense of it and started the first thelemic order, the order of the silver star or Argentum Astrum (A.: A.:) in 1907. He also, per the instructions in the book, began working on commentaries to the Book of the Law, setting himself up as the prophet of the New Aeon or age. He began devoting himself to the promulgation of the Law of Thelema by writing many poems and books as well as other activities.

It was one of these writings that caused him to be contacted by a man named Theodor Reuss in 1913. Reuss claimed that Crowley had published the secret of the pseudo-masonic order called the Ordo Templi Orientis (OTO) and demanded he be initiated into it, taking oaths to protect the secret. After proof of his publishing of the secret, Crowley relented and was initiated. The very next year he advanced to tenth degree in that order and became head of Great Britian and Ireland for the order.

The next year, Crowley traveled to Moscow and, after attending a Orthodox mass, sat down to write the Gnostic Mass, a Mass incorporating not only the ideals of Thelema, but also the secret of the OTO. It was his goal to provide a religion for the new aeon, incorporating the philosophy in symbol suitable for public performance. Through the use of theater and song, it would proclaim the Law for all.

In 1922, Crowley became the head of the OTO, the first old aeon organization to accept the Law of Thelema and its precepts. He spent the rest of his life traveling and sharing this Law with the world, not only through his own association, but with numerous books, poems, and articles. At the age of 71, Aleister Crowley, with his son Ataturk at his side, succumbed to his Greater Feast and died. His ashes were buried near a tree on the property of Karl Germer, a holocaust survivor, and his successor to the OTO.

Books You Might Enjoy:

John Dee - The Hieroglyphic Monad French Version
Michael Ford - The Book Of The Witch Moon
Ole Wolf - Analysis Of The Church Of Satan The Emperor New Religion
Eliphas Levi - The Magic Ritual Of The Sanctum Regnum
Robert Ellwood - The Encyclopedia Of World Religions

Spiritual Practice Of Thelema

Spiritual Practice Of Thelema Cover Many occultists endlessly spin out cosmologies and other symbolic arrangements having little relationship to any apparent pragmatic issue. Crowley speculated quite a lot, but coming from the rigorous curriculum of ritual and meditation of the Golden Dawn, and exposure to Buddhist monasticism and Hindu yoga, he was more concerned with setting up a program of spiritual exercises and degrees.

In Thelema the goal of the path is always the same, to be the most oneself that one can be, to know who you really are and to let that eternal self or True Will be the guiding force in life. To do this it is recommended that one practice ritual and meditative disciplines that still and focus the mind, travel astrally to various locations in the spiritual world inside or outside oneself, invoke sacred energies and beings, evoke and command spirits, attain to the Knowledge and Conversation of the Holy Guardian Angel at the central sphere of the Tree of Life (called Tiphareth or Beauty), and at the Abyss between the supernal and lower spheres, give up all one's conceptions about one's self in favor of the radical perspective of the eternal self.

Initiation is a major theme in Crowley's system of Thelema, as in its two direct ancestors, the Golden Dawn and Theosophy. Initiation is a complex subject and has been the subject of extensive study by anthropologists. Freemasonry is an initiatic tradition in Western society that follows the model of initiation accepted by anthropologists, and esoteric Freemasonry has been a major contributor to the Golden Dawn, Theosophy, and Thelema as well as other magical groups, including modern Witchcraft. Initiations mark stages in personal development. Occult theories differ on whether initiations induce progress by working magic on the initiate, or whether they mark progress already made in personal work, or both.

The practices of Crowley's system are arranged in an initiatic progression that is called the A.·. A.·. system (those glyphs after the letter "A" are triangles made up of three dots, a Masonic usage indicating a claim to possess the Lost Word). This curriculum is a combination of Golden Dawn magic, Yogic and Buddhist meditation practices, and original practices developed by Crowley. The work required to achieve even the middle ranges of the system is very difficult and few people have accomplished this. Many Thelemites have claimed personal attainment in A.·. A.·. terms without undertaking the basic requirements.

The curriculum requires the daily practice of rituals and meditations, as well as magical retirements, a kind of one-person spiritual retreat in which weeks or months at a time may be spent in meditative solitude. The motto of Crowley's literary and magical journal, the Equinox, was "The Method of Science, the Aim of Religion". While his methods fall short of a truly scientific standard, one feature his system shares with anthropology is the requirement that one keep a detailed journal of practices and observations. Writing a phenomenological record of ritual experience is a crucial part of what is called ethnographic field observation in anthropology and of the A.·. A.·. system as well.

The A.·. A.·. system of initiations follows the spheres of the Tree of Life, as did the Golden Dawn. In addition to the Golden Dawn and a variety of Freemasonic and fringe Masonic degrees, Crowley gave and received the A.·. A.·. grades, the Ordo Templi Orientis degrees, and the ordinations and bishoprics of the Ecclesia Gnostica Catholica or Gnostic Catholic Church. These are all different systems but there is some overlap in themes and practices. The O.T.O. system follows a traditional model derived from Freemasonry, although like all Crowley's groups it admits both women and men. Rather than any arduous practices being required as in A.·. A.·., patience, devotion, the O.T.O. initiation rituals, some secret teachings, and a fraternal social process are supposed to equip the initiate over time to deal with inner mysteries of a magical nature. The EGC system is closely related to the O.T.O. but revolves around the traditional ecclesiastical offices of Priest and Bishop, as found in the wandering Bishop tradition of esoteric Christianity.

A number of new Thelemic groups with their own initiations and courses of study have sprung up since Crowley's death in 1947 and several are currently in operation. In addition, there are a number of different lineages of A.·. A.·. and several rival claimants to the title of O.T.O. The largest O.T.O. group, under Hymenaeus Beta, has won court cases in which it asserted the right to the O.T.O. name and to its share of the Crowley estate.

The Literalist might say this: The A.·. A.·. is the Great White Brotherhood, that hidden order of Initiates that has existed in Service throughout the ages and has emerged behind such masks as the Rosicrucians and the Zoroastrian Magi. The Third Order of A.·. A.·. has direct access to the deities and sages who operate the Occult Government not only of this world but of other worlds as well, both physical and spiritual. The Book of the Law was sent to humanity by the A.·. A.·. on the occasion of the revolution in ?ons declared by its Secret Chiefs. Crowley held the grade of Magus in the A.·. A.·. and as such uttered the Word of the ?on, THELEMA, which all members accept as natural Law. Outer Orders such as O.T.O. are less important than the Inner Order of A.·. A.·. but exist in Service to it and may prepare the worthy to scale its heights.

The Chaotic might say this: The A.·. A.·. is an abstraction which includes all authentic magical paths. There are real groups that call themselves the A.·. A.·. but its real nature is in the continuity of spiritual traditions everywhere. Different groups may be best for different people and thinking of any one group as the One True Path is a remnant of the ?on of Osiris. Today there are spiritual methods that improve on Crowley's curriculum, like isolation tanks, trance music, sigilization, and mind machines. The Protestant work ethic is obsolete and there's no reason a magical path has to cop a Victorian attitude. Progress is possible through play as much as perseverance and perspiration.

The Skeptic might say this: Religious systems present themselves as revolving around doctrine, practice, and morality but they can often be best understood by the methods of political science, group psychology, sociology and anthropology. The homogenizing and leveling effects of social bonding are always in tension with the freedom of the individual. The ruling system offers a narrow range of compromises to preserve an appearance of free thought while keeping the range of acceptable viewpoints and statements narrow through tacit groupthink processes and/or overt dogma. The work of such scholars as Gershom Scholem, who researched the dynamic between traditional dogma and individual spiritual experience in Qabala, and Ellic Howe, who documented the social dynamics of the Golden Dawn, is useful in understanding Thelema as well. Thelemic groups have a dogmatic tendency that is in conflict with their commitment to freedom. There are many power dynamics involved in initiatic hierarchy and many people seek degrees for status and power. Still there is no psychological reason to doubt the basic premise of spiritual exercise -- that by dedicating time and work to the development of mental faculties they may be strengthened just as physical exercise strengthens the body.

The Mystic might say this: The ordinary mind is a roaring babble that drowns out the voices of the Holy Guardian Angel and of the True Will. Establishing Silence through Yogic concentration, then calling upon and strongly imagining the Forces behind the sensible world and emanating downward from Kether, one may climb the Ladder of Lights and obtain Enlightenment. Most people require instruction by groups to learn the practices that make Enlightenment more than a faint hope or dream and all such Fraternities derive their authority from A.·. A.·., which has existed since humans have and perhaps longer. Descending from Kether is a great Spiritual Hierarchy that beckons downwards to us and calls us Upward, as our Aspiration also lifts us Upward through the successive Emanations of the one supreme and invisible God within ourselves.

Books You Might Enjoy:

Sepharial - Primary Directions Made Easy
Aleister Crowley - Pocket Guide To Thelema
Anonymous - The Prayers Of The Elementals
Ophiel - The Art Practice Of Caballa Magic

Sacred Thelemic Texts

Sacred Thelemic Texts Cover The Book of the Law was written when Aleister Crowley was a Minor Adept of the Hermetic Order of the Golden Dawn. Subsequently he underwent an experience, called the "ordeal of the abyss," similar to the "dark night of the soul" of the mystics, in which he completely annihilated his human personality and achieved an extreme state of "psychic opening." He became completely open and receptive to the influx of the divine consciousness, an intense, intuitive, transrational, and ecstatic state of self-perfection and realization of reality in its fundamental and ultimate aspects. In this state, intermittently over a period of five years, Crowley wrote a series of books, ranging in length from several hundred to several thousand words, concerning which he declares that they are beyond rational criticism, i.e., absolutely and indubitably true. These books were written "automatically," i.e., without rational reflection, in a state of trance. These works constitute the revelatory foundation of the Law of Thelema, and are referred to, including the Book of the Law, as the Holy Books of Thelema. In order of writing, they are:

Liber AL vel Legis (1904 e.v.)
Liber Liberi vel Lapidis Lazuli (1907 e.v.)
Liber Cordis Cincti Serpente (ibid)
Liber Stellae Rubeae (ibid)
Liber Porta Lucis (ibid)
Liber Tau vel Kabbalae Trium Literarum (ibid)
Liber Trigrammaton (ibid)
Liber Ararita (1907 or 1908 e.v.)
Liber Arcanorum t Atu t Tahuti, etc. (1907 and 1911 e.v.)
Liber B vel Magi (1911 e.v.)
Liber Tzaddi vel Hamus Hermeticus (1911 e.v.)
Liber Cheth vel Vallum Abiegni (1911 e.v.)
Liber Aaeash vel Capricorni Pneumatici (1911 e.v.)

In addition to the foregoing, Crowley wrote (or, rather, dictated to his disciple and lover, the poet Victor Neuburg, in an ASC) The Vision and the Voice. The Vision and the Voice (properly, Liber XXX Aerum vel Saeculi) is a series of visions based on the Enochian magical workings of famed Elizabethan scholar john dee and his skryer Edward Kelley, to which Crowley tracesthe beginning of the process culminating in the advent of the New Aeon in 1904 e.v. Crowley claimed to be Edward Kelleyaes reincarnation. All but the first two visions were received in the Sahara Desert in 1909 e.v., to which he ascribed a combined classification, viz., A-B, Class aeAae being a "holy book" as discussed above, and Class aeBae an ordinary work of rational scholarship. A prefatory note to The Treasure House of Images, published in The Equinox in 1910 e.v., was assigned the aeAae classification. Liber NU and Liber HAD also contain instructions received directly from V.V.V.V.V., Crowleyaes motto as a Master of the Temple of the A...A..., which are presumably also Class aeA,ae since V.V.V.V.V. corresponds to Crowleyaes neschamah, the soul in its static aspect.

Finally, in 1925 e.v., after a hiatus of more than a decade, Crowley penned the last and the shortest of the Holy Books of Thelema, a short preamble to the Book of the Law of only 77 words (plus 27 words of quotation from the Book of the Law), in which both the study and discussion of the Book of the Law are specifically and absolutely prohibited. Most Thelemites today follow Crowleyaes lead in interpreting The Comment to mean that no one may publicly interpret the Law of Thelema, and that those who do so are to be shunned, despite the fact that the prohibition is only applied to the text of the Book of the Law itself, and not any other holy book. Consequently, little critical literature on the Law of Thelema (as distinct from biography) has appeared since Crowleyaes death in 1947 e.v., the only notable exception being the writings of Kenneth Grant (most importantly, The Magical Revival, aleister crowley and the Hidden God, and Hecateaes Fountain). However, Grant and his followers are shunned as heretics by many Thelemites, especially the followers of the American Caliphate, who accuse him of collaborating with John Symonds. Symonds, who many Thelemites believe exploited the aeold man" for personal profit and gain by hypocritically maneuvering himself into the position of Crowleyaes literary executor, is the author of several extremely hostile biographies of Aleister Crowley, as well as the co-editor with Kenneth Grant of a number of Crowleyaes writings. In his final Crowley biography, King of the Shadow Realm, Symonds claims that Crowley was actually psychotic (similar assertions are sometimes made about Carl Gustav Jung as well, and are clearly ideologically motivated).

The Holy Books of Thelema are remarkable by any standard, especially the two longest books, Liber Cordis Cincti Serpente and Liber Liberi vel Lapidis Lazuli, although personal hostility towards Crowley has caused them not to be as widely regarded as they should. Except the Book of the Law, the Holy Books of Thelema represent the high water mark of Aleister Crowleyaes literary career for sustained philosophical sublimity, lyric and symbolic beauty, and structural elegance. Often obscure, they are nevertheless potent and profound testaments to the ecstatic integrity of Aleister Crowleyaes spiritual realization. Liber Cordis Cincti Serpente is an account of the Attainment of the Knowledge and Conversation of the Holy Guardian Angel. Crowley also wrote a long and interesting commentary on this particular holy book. Liber Liberi vel Lapidis Lazuli describes the Ordeal of the Abyss from an universal perspective, whereas The Vision and the Voice documents Crowleyaes own attainment of this grade as well as offering innumerable insights into the Law of Thelema and the New Aeon in general. These two attainments, the Angel and the Abyss, constitute the two critical events in the life of the adept in Crowleyaes system, by which the aspirant becomes a Major Adept and a Master of the Temple respectively, and have considerable resonance with the perennial philosophy from which all authentic spiritual insights derive.

Another holy book, Liber Cheth vel Vallum Abiegni, describes the grade of Babe of the Abyss, and Liber B vel Magi describes the grade of Magus. Liber Porta Lucis and Liber Tzaddi vel Hamus Hermeticus describe Crowleyaes mission as Thelemic prophet and the task of initiation in the New Aeon. Liber Tau vel Kabbalae Trium Literarum explains the ordeals of the grades. Liber Ararita is a description of the spiritual path in extremely subtle and abstract language. Liber Trigrammaton describes the process of cosmic devolution. Liber Arcanorum interprets the Tarot trumps as an initiatory sequence. Liber Aaeash and Liber Stellae Rubeae offer practical instruction in sexual Tantra.

Liber AL vel Legis, the Latin rendering of the "Book of the Law," is of course Aiwassae proclamation of the advent of the New Aeon and its essential formulae (even although Crowley had not crossed the abyss when Aiwass revealed the Book of the Law, he classifies it as an holy book because it represents the dictation of Aiwass himself, who holds the rank of Ipsissimus, i.e., the highest possible grade. Crowley himself only attained this grade seventeen years later, in 1921 e.v., at which time he and Aiwass became one being: thus the relationship with the Holy Guardian Angel represents in the Thelemic view a kind of spiritual marriage).

Books You Might Enjoy:

Meshafi Resh - The Black Book
Israel Regardie - The Philosophers Stone
Frater Hoor - A Thelemic Calendar
Jarl Fossum - Seth In The Magical Texts

Rockmusic And Aleister Crowley

Rockmusic And Aleister Crowley Cover Aleister Crowley has had a large influence upon modern rock music. The following overview of Crowley’s life is from Hungry for Heaven by Steve Turner:

“Born in 1875, Aleister Crowley had, like the Rolling Stones, rebelled against a regulated small-town background. He’d been raised in Leamington, Warwickshire, by parents who were members of the Strict Brethren, a fundamentalist Christian sect. From an early age young Aleister identified with the enemies of God in the Bible stories that were read to him. In particular he identified with the antichrist predicted in the book of Revelation. In 1898 he joined the Hermetic Order of the Golden Dawn, a magical society.

“Most of Crowley’s adult life was dedicated to indulging in everything he believed God would hate: performing sex magic, taking heroin, opium, hashish, peyote and cocaine, invoking spirits, and even once offering himself to the Russian authorities to help destroy Christianity. He wrote volumes of books that he believed were dictated to him by a spirit from ancient Egypt called Aiwass. “To worship me take wine and strange drugs,” the spirit conveniently told him. “Lust, enjoy all things of sense and rapture. Fear not that any God shall deny thee for this.” …

“Crowley finished his life as a sick, wasted heroin addict given to black rages and doubts about the value of his life’s work. His last words as he passed into a coma on December 1, 1947, were, “I am perplexed…” (Steve Turner, Hungry for Heaven, pp. 92,97,98).

Aleister’s father Edward was a Brethren preacher, but he had inherited a fortune from his father who Crowley Ale. Edward died when Aleister was eleven and the son inherited the fortune. From this inheritance, Aleister financed his satanic career. He began torturing and killing animals at age twelve. Crowley was a heroin addict and a sexual pervert. His Christian mother referred to him as “The Great Beast of Revelation whose number is 666,” and he was pleased with the title. He was convinced that he was the reincarnation of the magician Eliphas Levi, who died the year Crowley was born. Crowley also believed he had lived other lives, including that of Pope Alexander VI. Crowley claimed that dark powers gave him the words to his “Book of the Law.” His first wife, Rose, died in a mental asylum. His second wife also went insane. “Five mistresses committed suicide, and scores of his concubines ended in the gutter as alcoholics, drug addicts, or in mental institutions” (Hellhounds on Their Trail, p. 56).

Crowley’s philosophy was as follows —

“Do what thou wilt shall be the whole of the law.”

“Lust, enjoy all things of sense and rapture. Fear not that any God shall deny thee for this.”

“I do not wish to argue that the doctrines of Jesus, they and they alone, have degraded the world to its present condition. I take it that Christianity is not only the cause but the symptom of slavery” (Crowley, The World’s Tragedy, p. xxxix).

“That religion they call Christianity; the devil they honor they call God. I accept these definitions, as a poet must do, if he is to be at all intelligible to his age, and it is their God and their religion that I hate and will destroy” (Crowley, The World’s Tragedy, p. xxx).

Crowley studied Buddhism and Hindu yoga, following in the footsteps of Helena Blavatsky, and did much to popularize these in the West.

In 1922, Crowley published Dairy of a Drug Fiend, which was about the use of cocaine. He described the widespread use of cocaine among Hollywood stars, which he described as “cocaine-crazed sexual lunatics.”

As noted, Crowley died a wasted heroin addict given to rages and doubts. His last words were “I am perplexed…” Crowley worshipped the demon god Pan, the god of sexuality and lust. His “Hymn to Pan” was read at his funeral: “I rave and I rape and I rip and I rend/ Everlasting world without end!”

Crowley has had a great influence on rock & roll. The International Times voted Crowley “the unsung hero of the hippies.” One man who helped popularized Crowley’s work among rockers is avant-garde film artist Kenneth Anger. He claimed that his films were inspired by Crowley’s philosophy and called them “visual incantations” and “moving spells.” Anger considered Crowley a unique genius. Mick Jagger of the Rolling Stones and Jimmy Page of Led Zeppelin both scored soundtracks for Anger’s films about Crowley. See “Led Zeppelin” for more about Page’s enthusiasm for Crowley.

Crowley’s photo appeared on the Beatles’ Sgt. Pepper album cover. The Beatles testified that the characters who appeared on the album were their “heroes.” John Lennon explained to Playboy magazine that “the whole Beatle idea was to do what you want … do what thou wilst, as long as it doesn’t hurt somebody” (Lennon, cited by David Sheff, The Playboy Interviews with John Lennon and Yoko Ono, p. 61). This was precisely what Crowley taught.

Ozzy Osbourne called Crowley “a phenomenon of his time” (Circus, Aug. 26, 1980, p. 26). Ozzy even had a song called “Mr. Crowley.” “You fooled all the people with magic/ You waited on Satan's call / … Mr. Crowley, won't you ride my white horse…”

On the back cover of the Doors 13 album, Jim Morrison and the other members of the Doors are shown posing with a bust of Aleister Crowley.

David Bowie referred to Crowley in his song “Quicksand” from the album The Man Who Sold the World.

Graham Bond thought he was Crowley’s illegitimate son and recorded albums of satanic rituals with his band Holy Magick.

Iron Maiden lead singer Bruce Dickinson said: “… we’ve referred to things like the tarot and ideas of people like Aleister Crowley” (Circus, Aug. 31, 1984). Their song “The Number of the Beast” said, “666, the number of the beast/ 666, the one for you and me.” Crowley was called the Beast.

Daryl Hall of the rock duo Hall and Oates admits that he follows Crowley. “I became fascinated with Aleister Crowley, the nineteenth-century British magician who shared those beliefs. … I was fascinated by him because his personality was the late-nineteenth-century equivalent of mine—a person brought up in a conventionally religious family who did everything he could to outrage the people around him as well as himself” (Rock Lives: Profiles and Interviews, p. 584). Hall owns a signed and numbered copy of Crowley’s The Book of Thoth (about an Egyptian god).

Sting, formerly of the Police, has spent many hours studying Crowley’s writings.

Stiv Bators, lead singer for The Dead Boys and Lords of the New Church, had a song titled “Do What Thou Wilt/ This Is the Law,” after the philosophy of Satanist Aleister Crowley. In another song Bators sang: “I heard the Devil curse/ I recognized my name.”

LSD guru Timothy Leary was a Crowley enthusiast. He said: “I’ve been an admirer of Aleister Crowley. I think that I’m carrying on much of the work that he started over a hundred years ago … He was in favor of finding yourself, and ‘Do what thou wilt shall be the whole of the law’ under love. It was a very powerful statement. I’m sorry he isn’t around now to appreciate the glories he started” (Late Night America, Public Broadcasting Network, cited by Hells Bells, Reel to Real Ministries).

The Marilyn Manson song “Misery Machine” contains the lyrics, “We’re gonna ride to the abbey of Thelema.” The Abbey of Thelema was the temple of Satanist Aleister Crowley.

“And have no fellowship with the unfruitful works of darkness, but rather reprove them” (Ephesians 5:11).

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” (2 Cor. 6:14).

Books You Might Enjoy:

Aleister Crowley - To Man
Aleister Crowley - Poems
Aleister Crowley - Duty

Rioghal Mo Dhream

Rioghal Mo Dhream Cover One of the most obscure entries on the A A reading list of "suggestive materials" is a book with a seemingly familiar title. But James Grant's The Adventures of Rob Roy (1864) is different from the well-known novel Rob Roy (1818) by Sir Walter Scott (1771-1832), despite the fact that another Scott novel, Redgauntlet (1824), confusingly appears on the list immediately preceding this entry. Walter Scott, who made such a great success with his invention of the historical novel in the "Waverley" series of heroic stories from the British past, remained enormously popular throughout the nineteenth century. In his wake, especially in the many periodical magazines in which most Victorian fiction originally appeared, there was a huge publishing market for historically instructive adventure romances. The Scottish writer James Grant (1822-1887), who knew how to spice his storytelling with Gaelic phrases and tales from folklore, and to provide a maximum of violence and excitement for his (presumably young) readers, has nearly faded from the reference books by now. Publishers in his own time considered him a significant and substantial novelist, and over a long mid-Victorian career Grant produced dozens of "knock-off" books inspired by Sir Walter Scott, for readers who somehow couldn't seem to get enough of these tales.
Grant's The Adventures of Rob Roy is a very readable blood-and-thunder romance of the Scottish Highlands in the early eighteenth century, and might easily have been a boyhood favorite of Crowley's. He might have thought of it again later during his association with the Golden Dawn (mid-1898 to early 1900), and while working with the leader and principal magical theorist of that group. Born Samuel Liddell Mathers on 8 January 1854, this seminal occult figure had grown up fatherless, fascinated by mysticism, indulging in fantasies of a secret heritage, and at an early age became an active freemason, scholar, and qaballist. Even in 1878, while still living with his mother, he was calling himself the Comte de Glenstrae when he could get away with it, or sometimes the Comte MacGregor, and claiming a suppressed Jacobite ancestry from the outlawed Highland clan of the MacGregors of Glenstrae. Crowley might even have included Grant's novel on the A A list partially out of spite, because Mathers had obviously studied the book, and may even have derived a substantial portion of his personal mythology from it. Edward Alexander Crowley had also changed his name as a teenager, however, and the unusual spelling of his adopted forename likewise figures prominently in Grant's book. Like Mathers and many others, Aleister Crowley was an Englishman unable to resist the "Celtic Revival" styles of the late nineteenth century, and he enjoyed representing himself at various times as Irish or Scottish.
Join Caitlin and the Section Two Reading Group at Oz House on Monday evening 19th January at 8:00 for a discussion of this book, illustrated with readings of selected passages. We begin by following the MacAleister and the MacGregor as they scrutinize the landscape for omens in their journey over the heath in search of vengeance for the outrages suffered by their outlawed clan. The MacGregor finds frequent occasion to call out their motto "'S Rioghal mo dhream!" to remind them of their secret royal blood, even as they are forced to pass themselves off as common folk. . . .

Books You Might Enjoy:

Siddhartha Gautama - Dhammapada
Michael Prescott - Darklore
Aristotle - On Dreams

Rosicrucian Mysteries

Rosicrucian Mysteries Cover Attempt to stop their publication, Mr. Aleister Crowley, the defendant in the case of MacGregor . Crowley appealed an order of Mr. Justice Buckmill at chambers. Mr. Whately with him, Mr. A. Neilson for the defendant, said that the order appealed from granted an injunction restraining the publication in the third number tomorrow (March 22) of a magazine called the "Equinox" of any matter relating to the secret forms, rituals or transactions of magic order known as the Rosicrucian, of which the plaintiff Comte Liddell MacGregor claimed to be the head or chief.

The defendant was the proprietor of the "Equinox". No.2 was published in September and there was commenced in it a series of Articles entitled "The Temple Of Solomon The King" and the articles were intended to be continued in No.3 which was due to be published tomorrow (March 22nd). Counsel submitted that the injunction should be dissolved, because on the writ and affidavit by the plaintiff, it was plain that there was no cause of action disclosed. His next point was that he could satisfy the court that the plaintiff knew all about the matter of which complaint was made on November 11, and the writ was not issued until March 11, only ten days before the day the magazine was about to be published.

Lord Justice Moulton asked what were the tenets of the order. Mr. Whately replied that it was instituted for the study of the mysteries of philosophy and antiquity. Lord justice Farwell asked Sir Frederick Lawrence, who with Mr. P. RoseInnes appeared for the plaintiff, what harm would be likely to be done with the publication of the matter in question.

Sir Lawrence replied that it would do irreparable harm " for the cat would be out of the bag"{laughter}. Sir Frederick - "Perhaps there is a second cat in the bag, my lord"{laughter}, and added that it was because the defendant had threatened to publish "a perfect account of the initiation of this ritual" that the application for an interim interruption was made. Lord Justice Vaughan Williams, in giving judgement, said that the injunction must be dissolved as the application made as it was on the eve of the publication of this number of the magazine, was made too late.
The Lord Justice Moulton and Farwell considered.

Solicitors for the defendant Messrs Steadman, Van Prague, and Gaylor, for the plaintiff Mr.Frederick Lawrence.;R.C.

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Occult Practices Of Aleister Crowley

Occult Practices Of Aleister Crowley Cover In 1895, Crowley attended Cambridge University and began to publish sexually explicit poetry. A year later, however, a trust fund which had been set up after the death of his father matured, and, freed from dependence on his family, Crowley left university. Three years later, Crowley was initiated into a society called the Golden Dawn, which taught magic, alchemy and tarot. Taking the name Frater Perdurabo (Latin for 'I will endure'), he rose quickly through their ranks.

Over the next few years he travelled extensively and immersed himself in the occult, eventually growing irritated with the members of the Golden Dawn because he felt they were not taking magic seriously enough. Desperate to perform an extreme ritual, Crowley bought a house, Boleskine, in Loch Ness.

Once there, he set about performing the Abra-Melin, a black-magic ritual dating from the 14th century. The purpose of this ritual was to have a conversation with the 'higher self', or Holy Guardian Angel. It took six months, and such was its power that nobody had attempted it for centuries. Halfway through this dangerous ritual, however, Crowley met a young society lady named Rose Kelly " and a day later they were married. The Abra-Melin was forgotten and the newlyweds went on their honeymoon to Egypt.


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Crowleyisms

Crowleyisms Cover Words, phrases, concepts or symbols coined by, associated with, or reminiscent of Crowley that occur in the text:

i) o­n p. 28 of the BAM, next to a descripton of the blessing of cakes and wine, are a collection of symbols that could possibly be an ornate form of “O.T.O.”; however, I can see several possible interpretations of these symbols, at least o­ne of which (relating to a wiccan mystery) I find more plausible than “O.T.O.”.

The wine blessing ritual these symbols accompany would be very familar to any Gardnerian initiate, and bears no particular resemblance to any of Crowley’s published rituals beyond that of containing a cup, wine, and Freudian symbolism. Indeed, the most similar ritual I have been able to find is a point in the Golden Dawn initiation ceremony of the Grade of Adeptus Minor, where o­ne of the three initiators holds a cup of wine and another dips a dagger into it and then uses it to bless the person being initiated (with a cross sign). This can be found o­n p. 215 of Volume 2 of Israel Regardie’s monumental The Golden Dawn (Chicago, 1938). However, the Freudian symbolism of this is not made explicit in the Golden Dawn ritual, and it is o­ne small element in an extremely long and elaborate ritual. This ritual was first published in a summarised form by Alister Crowley in The Temple of Solomon the King, Part 2 in The Equinox Volume I Number III (London, 1910): in this account of it, the cup and the dagger are held by the same person, and Crowley’s comments upon the ritual view the dagger as symbolizing the Cross or Death, while the cup symbolises the Lotus or Resurrection, which in the context of the rest of the (heavily Christian) symbolism of this ritual makes much more sense than a Freudian interpretation. A detailed version of this ritual was later published by Israel Regardie in Vol. 2 of The Golden Dawn (1938), as mentioned above, but with no commentary o­n the symbolism. This has different people holding the cup and the dagger as described above: this may be an inaccuracy in Crowley’s version, or may simply reflect a change in Golden Dawn ceremonial practice between the time of Crowley’s Adeptus Minor initation by Mathers of the Golden Dawn in Paris in 1900, and Regardie’s initiation in the early 1930’s into the Stella Matutina, a Golden Dawn daughter group.

ii) o­n p. 37 of the BAM, accompanying the text of Blessed be... are some symbols that could conceivably be intended to symbolise Crowley’s phrase “love under will”, though I can again see other possible interpretations of them, at least o­ne of which I find more plausible.

iii) The symbols “V,V,V,V,V.” (or “v,v,v,v,v.”) occur in several places in the BAM, including pp. 37, 98 or 99 (the original pagination of my transcript is unclear at this point), and 226. From the context this is used in, it seems always to be written in place of some secret deity name(s) where these occur in the text of a Wiccan ritual. In some places the name(s) have been added nearby (later, o­ne assumes) in Theban script. At first sight this is rather disturbing, since o­ne of Crowley’s many magickal names was normally written “V.V.V.V.V.” (this stands for “Vi Veri Vniversum Vivus Vici”, i.e. “By force of Truth I have conquered the Universe while living”, and he took this name in 1909). However, I suspect that the composer was unaware of this, and was not intending to imply the Crowley was (both of) the God(s) of the Witches, but that they had merely seen the symbol in Crowley’s writings and they thought this was a suitable symbol for implying the presence of a name while not spelling it out. This form of Crowley’s name occurs in many places in his published works, including Liber Cordis Cincti Serpente, Curriculum of the A.'.A.'., Liber LXI vel Causae, A Syllabus of the Official Instructions of A.'. A.'. Hitherto Published, The Vision and the Voice, Liber Liberi vel Lapis Lazuli, Liber Porta Lucis, Liber NV, the Abuldiz Working, The Book of Lies, The Book of Thoth and the Introduction to Magick in Theory and Practice. The first three of these were published in The Equinox Volume III Number 1 (The Blue Equinox, Detroit, Michigan, 1919). In most of these it is fairly clear that "V.V.V.V.V." is the name of a person, but in almost all it is (at least until o­ne is familiar with Crowley’s habit of talking about himself in the third person under various pseudonyms) extremely inobvious that it is Crowley, and o­nly in The Vision and the Voice is it explained what it is short for (though “Vi Veri Vniversum Vivus Vici” also occurs without “V.V.V.V.V.” in The book of Thoth and The Herb Dangerous).

iv) o­n p. 47 of the BAM the phrase “P.L. and P.T.” occurs twice. In context, this clearly means “Perfect Love and Perfect Trust”. As has been suggested out by Doreen Valiente, this may derive from the sentence “Perfect love, perfect faith, perfect trust, and you are unassailable.” which occurs in Part 1 of Aleister Crowley’s The Revival of Magick, which was published in The International in August 1917. However, The International was a pro-German literary magazine published in a small circulation in New York during the First World War (which Crowley had just taken over the editorship of). It will thus have been extremely hard to obtain in England. The o­nly library in Britain that has a collection is the British Library, and even their collection is missing a few issues (though they have the August 1917 issue). The phrases “perfect love” and “perfect trust” also occur in various Christian contexts, such as in the “The words, “Thou shalt love the Lord, thy God,” require perfect obedience, perfect fear, perfect trust, and perfect love.” in Commentary o­n the Epistle to the Galatians by Martin Luther (1535) as translated by Theodore Graebner (Grand Rapids, Michigan, 1949). It is also possible that both Crowley and the BAM were drawing o­n some unknown common source (the phrases would not sound out of place in a Masonic context). They are also short enough that their simply being reinvented is not implausible: I have found them together in both amateur poetry and BDSM erotica that were not obviously Wiccan in origin.

v) o­n p. 47 of the BAM “position of Enterer” is mentioned twice, and o­n p. 94 the “position of enterer” is mentioned. This presumably derives from the Golden Dawn’s “Sign of the Enterer” (which is more a position or a stance than what o­ne would normally think of as a “sign”). This could be taken from the Golden Dawn, either directly or via Volume 3 of Israel Regardie’s The Golden Dawn (Chicago, 1939), or it could come via the writings of Aleister Crowley. Crowley o­nly uses the expression “position of the Enterer” o­nce, at o­ne of the points where this stance is mentioned in his extracts from the Z.2 papers of the Golden Dawn in Part 2 of his autobiographical column The Temple of Solomon the King in The Equinox Volume I Number III (London, 1910). However, in this article it is never actually explained how it is done or what it looks like. The sign is mentioned by various other names in quite a lot of places in Crowley’s works: he mostly calls it either the “sign of the Enterer” (in Liber Pyramidos, The Mass of the Phoenix, Liber V vel Reguli, Liber Samekh and The Book of Thoth), or else the “sign of Horus” (in The Star Ruby and Liber V vel Reguli). However, the o­nly place where he actually explains how to do it is Liber O vel Manus et Sagittae, where it is refered to o­nly as “the typical position of the God Horus”. It thus seems unlikely that Crowley’s published works are the source that this was taken from. Another possibility is that it derives from Israel Regardie’s The Golden Dawn, which does contain Golden Dawn instructions explaining how to do it (though here also it is almost always refered to as the “Sign of the Enterer”, except in o­ne place in the Z.2 papers), but in view of the lack of other evidence of material in the BAM derived from Regardie’s The Golden Dawn, this also seems implausible. The most likely candidate for a source, in my opinion, is an earlier book by Israel Regardie, The Tree of Life: A Study in Magic, from which a couple of other passages in the BAM clearly derive, and which o­n pp. 142–143 also explains (in terms clearly derived from Crowley’s Liber O vel Manus et Sagittae) how to do the Sign of the Enterer.

vi) o­n p. 98 or p. 99 of the BAM (as mentioned, the original pagination of my transcript is unclear at this point) the use of cords to bind magical objects is mentioned. From the specific terminology used, this seems to derive originally from the Z papers of the Golden Dawn. The relevant extracts from these were first published by Crowley, in his magazine The Equinox Volume I Number III (London, 1910) in Part Z.2 of his autobiographical column The Temple of Solomon the King, and were later published in full by Israel Regardie in Volume 3 of his monumental work The Golden Dawn (Chicago, 1939). Since there is very little material from this in the BAM, and most prominent overlap (see 3) ii) below) is evidently via Crowley and another book of Regardie’s, rather than direct from the Golden Dawn, I suspect that the composer of the BAM had not read Regardie’s The Golden Dawn, and thus that the source from which this was drawn was Crowley rather than The Golden Dawn, but the latter cannot be ruled out.

vii) o­ne well-known Crowleyism that is not in the BAM is the spelling of the word “magick”: throughout the BAM (even in the passages quoted from Crowley’s works mentioned above), the spellings “magic”, “magician”, and “magical” are used, rather than Crowley’s “magick”, “magickian”, and “magickal”. This alone is enough to suggest to me that the composer(s) of the material in Ye Bok of ye Art Magical were not O.T.O. initiates at the time. If Crowley himself had written it, he would surely have titled it something like “The Art of Magick, vel Liber XL” (or De Arte Magica), not Ye Bok of ye Art Magical!

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