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New religious motility founded by Aleister Crowley

"Exercise what thou wilt" redirects hither. For the album by Ab-Soul, meet Practise What G Wilt.

Thelema () is a Western esoteric and occult social or spiritual philosophy[ane] and new religious movement founded in the early 1900s by Aleister Crowley (1875–1947), an English author, mystic, occultist, and formalism magician.[ii] The give-and-take thelema is the English transliteration of the Koine Greek noun θέλημα (pronounced [θelima]), "volition," from the verb θέλω ( thélō ): "to will, wish, want or purpose."

In 1904, Crowley wrote that he had received The Volume of the Police force dictated to him by an entity named Aiwass, which was to serve as the foundation of the religious and philosophical arrangement he called Thelema.[3] [4] [5] [six] Crowley identified himself as the prophet of a new age, the Æon of Horus, based upon a spiritual experience that he and his wife, Rose Edith, had in Cairo, Egypt in 1904.[3] [4] [5] [vii] By his account, a possibly non-corporeal being that called itself Aiwass contacted him through Rose and subsequently dictated a text known every bit The Volume of the Constabulary or Liber AL vel Legis, which outlined the principles of Thelema.[3] [four] [5]

The Thelemic pantheon—a collection of gods and goddesses who either literally exist or serve as symbolic archetypes or metaphors—includes a number of deities, primarily a trio adapted from ancient Egyptian faith, who are the 3 speakers of The Book of the Law: Nuit, Hadit, and Ra-Hoor-Khuit. In at least one instance, Crowley described these deities as a "literary convenience".[viii]

Crowley's subsequently writings included related commentary and hermeneutics but also additional "inspired" writings that he collectively termed The Holy Books of Thelema. He besides associated Thelemic spiritual do with concepts rooted in occultism, yoga, and Eastern and Western mysticism, especially the Qabalah.[9]

Aspects of Thelema and Crowley's thought in full general inspired the development of Wicca and, to a certain degree, the rise of Modern Paganism as a whole, as well as chaos magick and some variations of Satanism. Some scholars, such as Hugh Urban, also believe Thelema to accept been an influence on the evolution of Scientology,[10] only others, such as J. Gordon Melton, debate against in that location being a connection.[eleven] Following Crowley'southward death, several other Thelemites have fabricated meaning contributions to Thelema, including Jack Parsons, Kenneth Grant, James Lees, and Nema Andahadna.

3 statements from the Book of the Law dribble the practise and ideals of Thelema:[ commendation needed ]

  • "Exercise what thou wilt shall be the whole of the Police,"[12] pregnant that adherents of Thelema should seek out and follow their true path, i.due east. discover or determine their Truthful Will.[13]
  • "Every human being and every adult female is a star"[14] is a reference to the body of low-cal,[15] said by Plato to be composed of the same substance as the stars;[sixteen] and that persons doing their Wills are thereby like stars in the universe: occupying a fourth dimension and position in space, still distinctly individual and having an independent nature largely without undue disharmonize with other stars.[ citation needed ]
  • "Honey is the police force, love under volition,"[17] i.e. the nature of the Law of Thelema is love, but love itself is subsidiary to finding and manifesting one's authentic purpose or mission.[ citation needed ]

Historical precedents [edit]

The word θέλημα ( thelema ) is rare in Classical Greek, where it "signifies the appetitive will: desire, sometimes fifty-fifty sexual",[18] but it is frequent in the Septuagint.[eighteen] Early Christian writings occasionally utilize the discussion to refer to the human being will,[19] and fifty-fifty the will of God'southward created faith tester and inquisitor, the Devil,[twenty] only it ordinarily refers to the will of God.[21]

In his 5th-century Sermon, Augustine of Hippo gave a similar instruction:[22] "Love, and what thousand wilt, practise." ( Dilige et quod vis fac ).[23]

In the Renaissance, a character named "Thelemia" represents will or desire in the Hypnerotomachia Poliphili of the Dominican friar Francesco Colonna. The protagonist Poliphilo has ii emblematic guides, Logistica (reason) and Thelemia (volition or desire). When forced to choose, he chooses fulfillment of his sexual will over logic.[24] Colonna'south piece of work was a groovy influence on the Franciscan friar François Rabelais, who in the 16th century, used Thélème, the French class of the word, as the name of a fictional abbey in his novels, Gargantua and Pantagruel.[25] [26] The only rule of this Abbey was " fay çe que vouldras " (" Fais ce que tu veux ", or, "Do what thou wilt").

In the mid-18th century, Sir Francis Dashwood inscribed the adage on a doorway of his abbey at Medmenham,[27] where it served equally the motto of the Hellfire Club.[27] Rabelais's Abbey of Thelema has been referred to by afterward writers Sir Walter Besant and James Rice, in their novel The Monks of Thelema (1878), and C. R. Ashbee in his utopian romance The Building of Thelema (1910).

Definitions [edit]

In Classical Greek [edit]

In Classical Greek there are two words for will: thelema ( θέλημα ) and boule ( βουλή ).

  • Boule means 'determination', 'purpose', 'intention', 'counsel', or 'project'
  • Thelema means 'divine will', 'inclination', 'desire', or 'pleasure'[28]

' Thelema ' is a rarely used word in Classical Greek. There are very few documents, the earliest beingness Antiphon the Sophist (5th century BCE). In antiquity it was beside the divine will which a man performs, just every bit much for the will of sexual desire. The intention of the individual was less understood every bit an overall, generalized, ontological place wherever it was arranged.[29]

The verb thelo appears very early (Homer, early Cranium inscriptions) and has the meanings of "ready", "decide" and "desire" (Homer, 3, 272, also in the sexual sense).

"Aristotle says in the book On Plants that the goal of the homo volition is perception - unlike the plants that do not have ' epithymia ' (translation of the author). " Thelema ", says the Aristoteles, "has changed hither, ' epithymia '", and ' thelema ', and that ' thelema ' is to be neutral, not somehow morally determined, the covetous driving force in man."[30]

In the Sometime Testament [edit]

In the Septuagint the term is used for the volition of God himself, the pious desire of the God-fearing, and the purple will of a secular ruler. It is thus used only for the representation of high ethical willingness in the faith, the exercise of authority by the regime, or the non-human will, but not for more than profane striving.[29] In the Septuagint, the terms boule and thelema appear, whereas in the Vulgate text, the terms are translated into the Latin voluntas ("will"). Thus, the unlike pregnant of both concepts was lost.

In the New Testament [edit]

In the original Greek version of the New Testament the word thelema is used 62 or 64[31] times, twice in the plural (thelemata). Here, God'southward volition is ever and exclusively designated by the word thelema (θέλημα, by and large in the singular), every bit the theologian Federico Tolli points out by means of the Theological Dictionary of the New Testament of 1938 ("Your will be washed on earth as it is in heaven"). In the aforementioned way the term is used in Paul the Campaigner and Ignatius of Antioch. For Tolli information technology follows that the genuine idea of Thelema does not contradict the teachings of Jesus.[29]

François Rabelais and the Abbey of Thélème [edit]

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

Most critics today hold that Rabelais wrote from a Christian humanist perspective.[32] The Crowley biographer Lawrence Sutin notes this when contrasting the French writer's beliefs with the Thelema of Aleister Crowley.[33] In the previously mentioned story of Thélème, which critics clarify as referring in part to the suffering of loyal Christian reformists or "evangelicals"[34] within the French Church,[35] the reference to the Greek word θέλημα "declares that the will of God rules in this abbey".[36] Sutin writes that Rabelais was no precursor of Thelema, with his beliefs containing elements of Stoicism and Christian kindness.[33]

In his starting time book (ch. 52–57), Rabelais writes of this Abbey of Thélème, built past the giant Gargantua. It is a classical utopia presented in order to critique and assess the land of the society of Rabelais'south day, as opposed to a modern utopian text that seeks to create the scenario in exercise.[37] It is a utopia where people'southward desires are more than fulfilled.[38] Satirical, it as well epitomises the ideals considered in Rabelais's fiction.[39] The inhabitants of the abbey were governed only by their own free will and pleasure, the only rule existence "Do What Thou Wilt". Rabelais believed that men who are free, well built-in and bred have honour, which intrinsically leads to virtuous deportment. When constrained, their noble natures turn instead to remove their servitude, because men desire what they are denied.[25]

Some modern Thelemites consider Crowley'due south piece of work to build upon Rabelais's summary of the instinctively honourable nature of the Thelemite. Rabelais has been variously credited with the creation of the philosophy of Thelema, every bit ane of the earliest people to refer to it.[40] The current National M Primary General of the U.S. Ordo Templi Orientis G Lodge has opined that:

Saint Rabelais never intended his satirical, fictional device to serve as a practical pattern for a real human society ... Our Thelema is that of The Book of the Law and the writings of Aleister Crowley.[41]

Aleister Crowley wrote in The Antecedents of Thelema (1926), an incomplete work not published in his day, that Rabelais not just gear up forth the law of Thelema in a way similar to how Crowley understood it, simply predicted and described in code Crowley's life and the holy text that he received, The Book of the Law. Crowley said the work he had received was deeper, showing in more detail the technique people should practise, and revealing scientific mysteries. He said that Rabelais confines himself to portraying an ideal, rather than addressing questions of political economy and similar subjects, which must be solved in order to realize the Constabulary.[42]

Rabelais is included amongst the Saints of Ecclesia Gnostica Catholica.[43]

Francis Dashwood and the Hellfire Order [edit]

Sir Francis Dashwood adopted some of the ideas of Rabelais and invoked the same rule in French, when he founded a group called the Monks of Medmenham (better known every bit the Hellfire Social club).[27] An abbey was established at Medmenham, in a property which incorporated the ruins of a Cistercian abbey founded in 1201. The group was known as the Franciscans, not afterward Saint Francis of Assisi, but after its founder, Francis Dashwood, 11th Baron le Despencer. John Wilkes, George Dodington and other politicians were members.[27] There is little direct evidence of what Dashwood'south Hellfire Club practiced or believed.[44] The one directly testimonial comes from John Wilkes, a member who never got into the chapter-room of the inner circle.[44]

Sir Nathaniel Wraxall in his Historical Memoires (1815) accused the Monks of performing Satanic rituals, but these reports take been dismissed as hearsay.[44] Daniel Willens argued that the group likely practiced Freemasonry, but also suggests Dashwood may accept held secret Roman Catholic sacraments. He asks if Wilkes would take recognized a 18-carat Catholic Mass, even if he saw it himself and even if the hole-and-corner version followed its public model precisely.[45]

Behavior [edit]

The Book of the Law [edit]

Aleister Crowley'due south system of Thelema begins with The Book of the Constabulary, which bears the official name Liber AL vel Legis. Information technology was written in Cairo, Egypt, during his honeymoon with his new wife Rose Crowley (née Kelly). This small book contains iii chapters, each of which he said he had written in exactly ane hour, beginning at noon, on Apr viii, April 9, and April 10, 1904. Crowley wrote that he took dictation from an entity named Aiwass, whom he later identified as his own Holy Guardian Angel.[46] Crowley stated that "no forger could take prepared and then complex a fix of numerical and literal puzzles" and that study of the text would dispel all doubts about the method of how the volume was obtained.[47]

Also the reference to Rabelais, an assay by Dave Evans shows similarities to The Dearest of Hathor and Shrine of the Golden Hawk,[48] a play by Florence Farr.[49] Evans says this may result from the fact that "both Farr and Crowley were thoroughly steeped in Golden Dawn imagery and teachings",[50] and that Crowley probably knew the aboriginal materials that inspired some of Farr's motifs.[51] Sutin also finds similarities between Thelema and the piece of work of W. B. Yeats, attributing this to "shared insight" and perchance to the older man's knowledge of Crowley.[52]

Crowley wrote several commentaries on The Book of the Law, the last of which he wrote in 1925. This brief statement called simply "The Comment" warns against discussing the book'south contents, and states that all "questions of the Police force are to be decided only past appeal to my writings" and is signed Ankh-f-northward-khonsu.[53]

Cosmology [edit]

Thelema draws its master gods and goddesses, three altogether as the speakers presented in Liber AL vel Legis, from Ancient Egyptian religion.

The highest deity in the cosmology of Thelema is the goddess Nuit (also spelled Nuith). She is the dark sky arched over the Earth symbolized in the form of a naked woman. She is conceived as the "Great Mother," the ultimate source of all things,[54] the drove of all possibilities,[55] "Infinite Space, and the Infinite Stars thereof",[56] and the circumference of an infinite circle or sphere. Nuit is derived from the Egyptian sky goddess Nut, and is referred to poetically as "Our Lady of the Stars," "Queen of Space," and "Queen of Space Space."[57]

The second principal deity of Thelema is the god Hadit, conceived as the infinitely minor bespeak, complement and consort of Nuit. Hadit symbolizes manifestation, move, and time.[54] He is also described in Liber AL vel Legis as "the flame that burns in every center of man, and in the core of every star."[58]

Hadit has sometimes been said to represent a 'point-event,' and all individual point-events within the torso of Nuit.[59] Hadit is said, in The Book of the Law, to exist "perfect, being Non."[60] Additionally, it is written of Nuit in Liber AL that "men speak non of Thee [Nuit] as One but equally None."[61]

The tertiary deity in the cosmology of Thelema is Ra-Hoor-Khuit, a manifestation of Horus. He is symbolized as a throned man with the head of a hawk who carries a wand. He is associated with the Sun and the agile energies of Thelemic magick.[54]

Other deities inside the cosmology of Thelema are Hoor-paar-kraat (or Harpocrates), god of silence and inner force, the twin of Ra-Hoor-Khuit,[54] Babalon, the goddess of all pleasure, known as the Virgin Whore,[54] and Therion, the beast that Babalon rides, who represents the wild creature within human, a force of nature.[54]

True Will [edit]

According to Crowley, every individual has a True Will, to be distinguished from the ordinary wants and desires of the ego. The True Will is essentially one's "calling" or "purpose" in life. "Do what k wilt shall be the whole of the Constabulary"[62] for Crowley refers not to hedonism, fulfilling everyday desires, but to interim in response to that calling. According to Lon Milo DuQuette, a Thelemite is anyone who bases their deportment on striving to discover and attain their truthful will,[63] when a person does their True Volition, information technology is like an orbit, their niche in the universal lodge, and the universe assists them:[64]

Merely the Magician knows that the pure Will of every man and every woman is already in perfect harmony with the divine Volition; in fact they are 1 and the same.[64]

In social club for the individual to exist able to follow their True Volition, the everyday self'due south socially-instilled inhibitions may have to exist overcome via deconditioning.[65] [66] Crowley believed that in lodge to discover the True Will, i had to free the desires of the subconscious mind from the control of the conscious mind, especially the restrictions placed on sexual expression, which he associated with the power of divine creation.[67] He identified the True Will of each private with the Holy Guardian Affections, a daimon unique to each individual.[68] The spiritual quest to observe what you are meant to exercise and do it is as well known in Thelema equally the Bang-up Work.[69]

Post-Crowley developments [edit]

Aleister Crowley was highly prolific and wrote on the discipline of Thelema for over 35 years, and many of his books remain in print. During his time, in that location were several others who wrote on the subject field, including U.S. O.T.O. K Chief Charles Stansfeld Jones, whose works on Qabalah are still in print, and Major-General J. F. C. Fuller. Subsequent to Crowley, a number of figures have made significant contributions to Thelema. Each has their own post-obit inside the broader Thelemic community.[70]

Jack Parsons [edit]

John Whiteside Parsons (1914–1952) was an American rocket engineer, chemist, and Thelemite occultist. Parsons converted to Thelema, and together with his first wife, Helen Northrup, Parsons joined the Agape Lodge, the Californian co-operative of the Thelemite Ordo Templi Orientis (O.T.O.) in 1941. At Crowley's bidding, Parsons replaced Wilfred Talbot Smith as its leader in 1942 and ran the Club from his mansion on Orange Grove Boulevard.

Parsons identified four obstacles that prevented humans from achieving and performing their Truthful Will, all of which he connected with fearfulness: the fear of incompetence, the fright of the opinion of others, the fear of hurting others, and the fright of insecurity. He insisted that these must exist overcome, writing that "The Will must be freed of its fetters. The ruthless examination and devastation of taboos, complexes, frustrations, dislikes, fears and disgusts hostile to the Will is essential to progress."[71]

Parsons conducted the Babalon Working, a magical working intended to invoke the Thelemic goddess Babalon on World via a serial of ceremonial magic rituals performed from Jan to March 1946 by Jack Parsons and Scientology founder L. Ron Hubbard.[a] This ritual was essentially designed to manifest an individual incarnation of the archetypal divine feminine called Babalon.

The project was based on the ideas of Crowley, and his description of a similar project in his 1917 novel Moonchild.[b] The rituals performed drew largely upon rituals and sex magic described past Crowley. Crowley was in correspondence with Parsons during the course of the Babalon Working, and warned Parsons of his potential overreactions to the magic he was performing, while simultaneously deriding Parsons' work to others.[72]

A brief text entitled Liber 49, cocky-referenced within the text as The Book of Babalon, was written past Jack Parsons equally a transmission from the goddess or forcefulness called 'Babalon' received by him during the Babalon Working.[73] Parsons wrote that Liber 49 constituted a fourth chapter of Crowley's Liber AL Vel Legis (The Book of the Police), the holy text of Thelema.[74]

Kenneth Grant [edit]

Grant in the library of his Golders Green home, taken by Jan Magee in 1978

Kenneth Grant (1924–2011) was an English ceremonial magician and advocate of the Thelemic organized religion. A poet, novelist, and writer, he founded his own Thelemic organisation, the Typhonian Ordo Templi Orientis—later renamed the Typhonian Order—with his wife Steffi Grant.

Grant drew eclectically on a range of sources in devising his teachings.[75] Although based in Thelema, Grant'southward Typhonian tradition has been described as "a bricolage of occultism, Neo-Vedanta, Hindu tantra, Western sexual magic, Surrealism, ufology and Lovecraftian gnosis".[76] Grant promoted what he termed the Typhonian or Callous tradition of magic,[77] and wrote that Thelema was only a contempo manifestation of this wider tradition.[78] In his books, he portrayed the Typhonian tradition as the earth's oldest spiritual tradition, writing that it had ancient roots in Africa.[79] The religious studies scholar Gordan Djurdjevic noted that Grant's historical claims regarding Typhonian history were "at best highly speculative" and lacked whatsoever supporting show; even so he too suggested that Grant may never accept intended these claims to be taken literally.[eighty]

Grant's wrote that Indian spiritual traditions like Tantra and Yoga correlate to Western esoteric traditions, and that both stem from a core, ancient source, has parallels in the perennial philosophy promoted past the Traditionalist School of esotericists.[81] He believed that by mastering magic, one masters this illusory universe, gaining personal liberation and recognising that but the Self actually exists.[82] Doing so, according to Grant, leads to the discovery of one's Truthful Volition, the central focus of Thelema.[fourscore] Grant further wrote that the realm of the Self was known as 'the Mauve Zone', and that information technology could be reached while in a land of deep sleep, where information technology has the symbolic advent of a swamp.[83] He also believed that the reality of consciousness, which he accounted the simply true reality, was formless and thus presented every bit a void, although he besides taught that it was symbolised by the Hindu goddess Kali and the Thelemic goddess Nuit.[84]

Grant'south views on sex magic drew heavily on the importance of sexual dimorphism amid humans and the subsequent differentiation of gender roles.[85] Grant taught that the true cloak-and-dagger of sex magic were bodily secretions, the nearly important of which was a woman's menstrual blood.[79] In this he differed from Crowley, who viewed semen as the most of import genital secretion.[86] Grant referred to female sexual secretions every bit kalas, a term adopted from Sanskrit.[87] He thought that considering women have kalas, they have oracular and visionary powers.[88] The magical uses of female genital secretions are a recurring theme in Grant'southward writings.[89]

James Lees [edit]

The mysterious 'grid' page of Liber AL's manuscript

James Lees (August 22, 1939[90] - 2015) was an English language magician known for discovering the system he called English Qaballa. in November 1976, Lees discovered[91] the "order & value of the English Alphabet."[92] Follow this discovery, Lees founded the social club O∴A∴A∴ in order to help others in the pursuit of their ain spiritual paths.[ninety] The beginning public report of the system known as English Qaballa (EQ) was published in 1979 by Ray Sherwin in an editorial in the final issue of his journal, The New Equinox. Lees subsequently assumed the role of publisher of The New Equinox and, starting in 1981, published boosted material nearly the EQ system over the form of five bug of the journal, extending into 1982.[91]

The "order & value"[92] discovered by James Lees lays the messages out on the grid superimposed on the folio of manuscript of Liber AL on which this poesy (Ch. 3, v. 47) appears (sail 16 of Affiliate III).[92] Likewise appearing on this page are a diagonal line and a circled cross. The Book of the Constabulary states that the book should only be printed with Crowley's hand-written version included, suggesting that there are mysteries in the "chance shape of the messages and their position to one some other" of Crowley's handwriting. Whichever top-left to bottom-correct diagonal is read the magickal society of the letters is obtained.[93]

Picayune, if any, further cloth on English Qaballa was published until the appearance of Jake Stratton-Kent'due south book, The Serpent Tongue: Liber 187, in 2011.[94] This was followed in 2016 past The Magickal Linguistic communication of the Volume of the Constabulary: An English Qaballa Primer by Cath Thompson.[95] An account of the discovery, exploration, and standing research and development of the system up to 2010, past James Lees and members of his group in England, is detailed in her 2018 book, All This and a Book.[ninety]

Nema Andahadna [edit]

Nema Andahadna (1939-2018) good and wrote about magick (magical working, as defined by Aleister Crowley) for over thirty years. In 1974, she channelled a short book chosen Liber Pennae Praenumbra.

From her experience with Thelemic magick, she adult her own system of magic called "Maat Magick" which has the aim of transforming the human being race. In 1979, she co-founded the Horus-Maat Club. The Social club and her ideas accept been featured in the writings of Kenneth Grant.[96] [97]

Her writings have appeared in many publications, including the Cincinnati Journal of Formalism Magick, Aeon, and Starfire. Co-ordinate to Donald Michael Kraig:

Nema has been one of the most influential occultists of the last quarter century although most occultists have never read her works. What Nema has done is influence those who take been writers and teachers. They, in turn, influenced the rest of us.[98]

Contemporary practice [edit]

The cadre of Thelemic idea is "Do what grand wilt". However, across this, there exists a wide range of interpretation of Thelema. Mod Thelema is a syncretic philosophy and religion,[99] and many Thelemites try to avoid strongly dogmatic or fundamentalist thinking. Crowley himself put strong emphasis on the unique nature of Volition inherent in each private, not following him, saying he did not wish to establish a flock of sheep.[100] Thus, gimmicky Thelemites may practice more 1 organized religion, including Wicca, Gnosticism, Satanism, Setianism and Luciferianism.[99] Many adherents of Thelema recognize correlations between Thelemic and other systems of spiritual thought; near borrow freely from the methods and practices of other traditions, including alchemy, astrology, qabalah, tantra, tarot divination and yoga.[99] For example, Nu and Had are thought to stand for with the Tao and Teh of Taoism, Shakti and Shiva of the Hindu Tantras, Shunyata and Bodhicitta of Buddhism, Ain Soph and Kether in the Hermetic Qabalah.[101] [102]

Ethics [edit]

Liber AL vel Legis does make clear some standards of individual comport. The primary of these is "Practise what k wilt" which is presented equally the whole of the law, and as well as a right. Some interpreters of Thelema believe that this right includes an obligation to allow others to exercise their own wills without interference,[103] but Liber AL makes no clear statement on the matter. Crowley himself wrote that there was no need to detail the ethics of Thelema, for everything springs from "Practice what thou Wilt".[104] Crowley wrote several additional documents presenting his personal behavior regarding individual behave in calorie-free of the Police of Thelema, some of which practice accost the topic interference with others: Liber OZ, Duty, and Liber Ii.

Liber Oz enumerates some of the rights of the individual implied by the 1 overarching right, "Exercise what one thousand wilt". For each person, these include the right to: live past ane'due south ain police; live in the way that one wills to do; work, play, and residual as one will; die when and how one will; eat and drinkable what one will; alive where i will; motility about the world as one volition; retrieve, speak, write, draw, paint, carve, etch, mould, build, and dress as one will; love when, where and with whom one will; and kill those who would thwart these rights.[105]

Duty is described equally "A annotation on the chief rules of practical conduct to be observed by those who take the Law of Thelema."[106] It is not a numbered "Liber" as are all the documents which Crowley intended for A∴A∴, only rather listed as a document intended specifically for Ordo Templi Orientis.[106] There are four sections:[107]

  • A. Your Duty to Cocky: describes the cocky as the middle of the universe, with a call to acquire near i's inner nature. Admonishes the reader to develop every faculty in a counterbalanced way, establish i's autonomy, and to devote oneself to the service of one'due south own True Volition.
  • B. Your Duty to Others: An admonishment to eliminate the illusion of separateness between oneself and all others, to fight when necessary, to avoid interfering with the Wills of others, to enlighten others when needed, and to worship the divine nature of all other beings.
  • C. Your Duty to Flesh: States that the Police force of Thelema should be the sole basis of carry. That the laws of the state should have the aim of securing the greatest liberty for all individuals. Criminal offence is described as being a violation of one'south True Will.
  • D. Your Duty to All Other Beings and Things: States that the Law of Thelema should be applied to all bug and used to determine every upstanding question. It is a violation of the Law of Thelema to use whatsoever animal or object for a purpose for which it is unfit, or to ruin things and so that they are useless for their purpose. Natural resources can be used past human, but this should not be washed wantonly, or the alienation of the law will be avenged.

In Liber II: The Message of the Master Therion, the Law of Thelema is summarized succinctly equally "Exercise what m wilt—and so exercise zero else." Crowley describes the pursuit of Will as not just with disengagement from possible results, but with tireless energy. It is Nirvana but in a dynamic rather than static form. The True Volition is described as the individual's orbit, and if they seek to practice anything else, they will encounter obstacles, every bit doing anything other than the will is a hindrance to it.[108]

Greetings [edit]

The number 93 is of nifty significance in Thelema.[109] The central philosophy of Thelema is in two phrases from Liber AL: "do what thou wilt shall be the whole of the law" and "dearest is the law, love under volition". Crowley urged their use in everyday communications, and himself used them to greet people.[110] Today, rather than using the full phrases, Thelemites often use numerological abbreviations to shorten these greeting in breezy contexts, a exercise Crowley also applied in his informal written correspondences.[110] The two primary terms in these statements are 'will' and 'love', respectively. Using the Greek technique of isopsephy, which applies a numerical value to each letter of the alphabet, the letters of words thelema ('will') and agape ('love') each sum to 93:

  • Thelema: Θελημα = 9 + five + thirty + 8 + 40 + 1 = 93
  • Agapé: Αγαπη = ane + 3 + ane + 80 + eight = 93

In this way, the beginning phrase is abbreviated to "93" while the second is abbreviated to "93 93/93", with the division "93/93" symbolising love "nether" will.[110]

Holidays [edit]

The Volume of the Law gives several holy days to exist observed past Thelemites. There are no established or dogmatic means to celebrate these days, so as a issue Thelemites volition often accept to their own devices or celebrate in groups, peculiarly within Ordo Templi Orientis. These holy days are usually observed on the following dates:[111]

  • March 20. The Banquet of the Supreme Ritual, which celebrates the Invocation of Horus, the ritual performed by Crowley on this date in 1904 that inaugurated the New Aeon.
  • March 20/March 21. The Equinox of the Gods, which is commonly referred to as the Thelemic New year's day (although some celebrate the New year's day on Apr 8). Although the equinox and the Invocation of Horus often fall on the same mean solar day, they are often treated equally two different events. This date is the Autumnal equinox in the Southern Hemisphere.
  • April 8 through April 10. The Feast of the Three Days of the Writing of the Volume of the Law. These three days are commemorative of the three days in the year 1904 during which Aleister Crowley wrote The Volume of the Law. One chapter was written each mean solar day, the first existence written on April 8, the second on April 9, and the third on Apr ten. Although there is no official way of celebrating whatsoever Thelemic holiday, this particular banquet mean solar day is usually celebrated past reading the respective affiliate on each of the three days, usually at noon.
  • June xx/June 21. The Summer solstice in the Northern Hemisphere and the Winter solstice in the Southern Hemisphere.
  • August 12. The Feast of the Prophet and His Bride. This vacation commemorates the marriage of Aleister Crowley and his first wife Rose Edith Crowley. Rose was a key figure in the writing of The Book of the Police.
  • September 22/September 23. The Autumnal equinox in the Northern Hemisphere and the Vernal Equinox in the Southern Hemisphere.
  • December 21/December 22. The Winter solstice in the Northern Hemisphere and the Summer Solstice in the Southern Hemisphere.
  • The Feast for Life, celebrated at the birth of a Thelemite and on birthdays.
  • The Feast for Burn/The Banquet for Water. These feast days are commonly taken as being when a child hits puberty and steps unto the path of adulthood. The Feast for Burn down is historic for a male person, and the Feast for Water for a female.
  • The Feast for Expiry, celebrated on the death of a Thelemite and on the anniversary of their decease. Crowley's Death is celebrated on December i.

Magick [edit]

The Tree of Life, important in the magical society A∴A∴ as the degrees of advocacy in are related to it

Thelemic magick is a arrangement of physical, mental, and spiritual exercises which practitioners believe are of benefit.[112] Crowley divers magick equally "the Scientific discipline and Art of causing Change to occur in conformity with Will",[113] and spelled it with a 'k' to distinguish it from stage magic. He recommended magick as a means for discovering the True Will.[114] Mostly, magical practices in Thelema are designed to assist in finding and manifesting the True Will, although some include celebratory aspects as well.[115] Crowley believed that after discovering the True Will, the wizard must likewise remove whatever elements of himself that stand in the way of its success.[116]

Crowley was a prolific author, integrating Eastern practices with Western magical practices from the Hermetic Order of the Aureate Dawn.[117] He recommended a number of these practices to his followers, including: basic yoga (asana and pranayama);[118] rituals of his own devising or based on those of the Gilt Dawn, such as the bottom ritual of the pentagram, for banishing and invocation;[115] Liber Samekh, a ritual for the invocation of the Holy Guardian Angel;[115] eucharistic rituals such equally The Gnostic Mass and The Mass of the Phoenix;[115] and Liber Resh, consisting of four daily adorations to the sun.[115] He also discussed sex magick and sexual gnosis in diverse forms involving masturbation and sexual intercourse between heterosexual and homosexual partners; practices which are among his suggestions for those in the higher degrees of the Ordo Templi Orientis.[119]

I goal in the report of Thelema within the magical Order of the A∴A∴ is for the sorcerer to obtain the knowledge and conversation of the Holy Guardian Angel: witting communication with their own personal daimon, thus gaining knowledge of their Truthful Volition.[120] The primary chore for one who has accomplished this goes past the proper name of "crossing the abyss";[121] completely relinquishing the ego. If the aspirant is unprepared, he volition cling to the ego instead, condign a Blackness Blood brother. Co-ordinate to Crowley, the Black Brother slowly disintegrates, while preying on others for his own self-aggrandisement.[122]

Crowley taught skeptical examination of all results obtained through meditation or magick, at least for the student.[123] He tied this to the necessity of keeping a magical record or diary, that attempts to list all weather of the event.[124] Remarking on the similarity of statements made by spiritually avant-garde people of their experiences, he said that l years from his time they would have a scientific name based on "an agreement of the miracle" to replace such terms every bit "spiritual" or "supernatural". Crowley stated that his work and that of his followers used "the method of science; the aim of religion",[125] and that the 18-carat powers of the magician could in some mode exist considerately tested. This thought has been taken on by afterward practitioners of Thelema, chaos magic and magick in full general. They may consider that they are testing hypotheses with each magical experiment. The difficulty lies in the broadness of their definition of success,[126] in which they may see as testify of success things which a non-magician would not define as such, leading to confirmation bias. Crowley believed he could demonstrate, by his own example, the effectiveness of magick in producing certain subjective experiences that practise not ordinarily event from taking hashish, enjoying oneself in Paris, or walking through the Sahara desert.[127] Information technology is non strictly necessary to do ritual techniques to be a Thelemite, as due to the focus of Thelemic magick on the True Will, Crowley stated "every intentional act is a magickal deed."[128]

Meet besides [edit]

  • Astrotheology
  • Renaissance magic
  • Wiccan Rede

Notes [edit]

  1. ^ Urban (2017), p. 282: "The aim of Parson's 'Babalon Working' was first to identify a female partner who would serve as his partner in esoteric sexual rituals; the partner would then get the vessel for the 'magickal child' or 'moonchild,' a supernatural offspring that would exist the apotheosis of ultimate power... According to Parson's account of March two–3, 1946, Hubbard channeled the voice of Babalon, speaking as the cute but terrible lady..."
  2. ^ Urban (2006), pp. 135–137: "The ultimate goal of these operations, carried out during February and March 1946, was to requite birth to the magical being, or 'moonchild,' described in Crowley's works. Using the powerful energy of IX degree Sex Magick, the rites were intended to open a doorway through which the goddess Babalon herself might announced in human being form."

References [edit]

Citations [edit]

  1. ^ Crowley (1996), pp. 61–62.
  2. ^ Moore (1994).
  3. ^ a b c Gillavry (2014), pp. 33–42.
  4. ^ a b c Hayward (2017), pp. 137–140.
  5. ^ a b c Tully (2010), pp. 20–47.
  6. ^ Crowley (1919a), p. 99.
  7. ^ Penczak (2007), p. 41.
  8. ^ Crowley (1976), p. seven.
  9. ^ Crowley (1910), p. 5.
  10. ^ Urban (2012).
  11. ^ Melton (2000), p. 8.
  12. ^ Crowley (1976), ch.1, v. xl.
  13. ^ Orpheus (2005), p. 64.
  14. ^ Crowley (1976), ch.1, v.3.
  15. ^ Cornelius (2005), p. 59.
  16. ^ Mead (1919), p. 84.
  17. ^ Crowley (1976), ch. 1, v. 57.
  18. ^ a b Gauna (1996), pp. xc–91.
  19. ^ due east.chiliad. John 1:12–thirteen
  20. ^ e.m. 2 Timothy 2:26
  21. ^ Pocetto (1998).
  22. ^ Sutin (2002), p. 127.
  23. ^ Augustine (1990), p.[ page needed ].
  24. ^ Salloway (1997), p. 203.
  25. ^ a b Rabelais (1994), p.[ page needed ].
  26. ^ Saintsbury (1911), v. 22, p. 771.
  27. ^ a b c d Chisholm (1911), v. iv, p. 731.
  28. ^ Givens (2008), p. xi.
  29. ^ a b c Tolli (2004), p.[ page needed ].
  30. ^ Tolli (2004), p. ix.
  31. ^ ""KJV Translation Count"". Blue Alphabetic character Bible . Retrieved 29 August 2019.
  32. ^ Bowen (1998), p.[ page needed ].
  33. ^ a b Sutin (2002), p.[ page needed ].
  34. ^ Chesney (2004), p.[ folio needed ].
  35. ^ Hayes, E. Bruce, "Enigmatic prophecy" entry in Chesney (2004), p. 68.
  36. ^ Rothstein, Marian, "Thélème, Abbey of" entry in Chesney (2004), p. 243.
  37. ^ Stillman (1999), p. 60.
  38. ^ Stillman (1999), p. 70.
  39. ^ Rothstein (2001), p. 17, n. 23.
  40. ^ Edwards (2001), p. 478.
  41. ^ Sabazius Ten° (2007).
  42. ^ Crowley (1998).
  43. ^ Crowley (1919b), p. 249.
  44. ^ a b c One thousand Lodge of British Columbia and Yukon (2006).
  45. ^ Willens (1992).
  46. ^ Crowley (1991), p.[ page needed ].
  47. ^ Crowley (1991), ch. 7.
  48. ^ Farr & Shakespear (c. 1902).
  49. ^ Evans (2007), pp. ten, 26–30.
  50. ^ Evans (2007), p. v.
  51. ^ Evans (2007), p. 3.
  52. ^ Sutin (2002), pp. 68, 137–138.
  53. ^ Crowley (1976), p.[ page needed ].
  54. ^ a b c d e f Orpheus (2005), pp. 33–44.
  55. ^ Crowley (1944), Twenty. The Aeon.
  56. ^ Crowley (1976), ch. i, five. 22.
  57. ^ Sutin (2014), p.[ folio needed ].
  58. ^ Crowley (1976), II, 6.
  59. ^ Crowley (1973b), ch. 11.
  60. ^ Crowley (1976), ch. II, v. 15..
  61. ^ Crowley (1976), ch. I, 5. 27.
  62. ^ Crowley (1976), ch. 1, v. forty.
  63. ^ DuQuette (1997), p. 3.
  64. ^ a b DuQuette (2003), p. 12.
  65. ^ Morris (2006), p. 302.
  66. ^ Harvey (1997), p. 98.
  67. ^ Sutin (2002), p. 294.
  68. ^ Hymenaeus Beta (1995), p. xxi.
  69. ^ Kraig (1998), p. 44.
  70. ^ Evans (2007b).
  71. ^ Parsons (2008), pp. 69–71.
  72. ^ Sutin (2002), pp. 412–414.
  73. ^ Pendle (2006), pp. 263–271.
  74. ^ Nichols, Mather & Schmidt (2010), pp. 1037–1038.
  75. ^ Hedenborg White (2020), p. 161.
  76. ^ Bogdan (2015), p. i.
  77. ^ Djurdjevic (2014), p. 95.
  78. ^ Djurdjevic (2014), p. 106.
  79. ^ a b Djurdjevic (2014), p. 96.
  80. ^ a b Djurdjevic (2014), p. 109.
  81. ^ Djurdjevic (2014), pp. 92–93.
  82. ^ Djurdjevic (2014), p. 98.
  83. ^ Djurdjevic (2014), p. 99.
  84. ^ Djurdjevic (2014), p. 100.
  85. ^ Hedenborg White (2020), p. 168.
  86. ^ Hedenborg White (2020), p. 174.
  87. ^ Djurdjevic (2014), p. 107.
  88. ^ Hedenborg White (2020), p. 169.
  89. ^ Hedenborg White (2020), p. 165.
  90. ^ a b c Thompson (2018).
  91. ^ a b Lees (2018).
  92. ^ a b c Crowley (2004), ch. 3, v. 47.
  93. ^ Stratton-Kent (1988).
  94. ^ Stratton-Kent (2011).
  95. ^ Thompson (2016).
  96. ^ Grant (1980), p.[ page needed ].
  97. ^ Grant (1999), p.[ page needed ].
  98. ^ Kraig (north.d.).
  99. ^ a b c Rabinovitch & Lewis (2004), pp. 267–270.
  100. ^ Crowley (1979), ch. 66.
  101. ^ Orpheus (2005), pp. 124, 131.
  102. ^ Suster (1988), p. 200.
  103. ^ Crowley (1979), p. 400.
  104. ^ Crowley (1997), p. 689, Appendix VIII: Supplement: Liber OZ.
  105. ^ a b Crowley (1997), p. 484, Appendix I: Official Instructions of the O.T.O..
  106. ^ Crowley (n.d.).
  107. ^ Crowley (1919c).
  108. ^ Skinner (1996), p. 79.
  109. ^ a b c Campbell (2018), ch. 3.
  110. ^ Schubert (2020).
  111. ^ DuQuette, Lon Milo, quoted in Orpheus (2005), p. 1.
  112. ^ Crowley (1997), Introduction to Part III.
  113. ^ Gardner (2004), p. 86.
  114. ^ a b c d eastward DuQuette (1993), p.[ page needed ].
  115. ^ Crowley (1997), p.[ page needed ].
  116. ^ Pearson (2002), p. 44.
  117. ^ Orpheus (2005), pp. 9–16, 45–52.
  118. ^ Urban (2006), p.[ folio needed ].
  119. ^ Whitcomb (1993), p. 51.
  120. ^ Whitcomb (1993), p. 483.
  121. ^ Cavendish (1977), p. 130.
  122. ^ Crowley (1976b), Liber O, I:2-5.
  123. ^ Crowley (1976b), Liber E vel Exercitiorum, section I.
  124. ^ Crowley (1997), Role I.
  125. ^ Luhrmann (1991), p. 24.
  126. ^ Crowley (1909), entries for 2.5 and two.22 on the Eleventh Mean solar day.
  127. ^ Kraig (1988), p. 9.

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  • Pearson, Joanne (2002). A Popular Dictionary of Paganism. Routledge. ISBN0-7007-1591-6.
  • Rabinovitch, Shelley; Lewis, James (2004). The Encyclopedia of Mod Witchcraft and Neo-Paganism. Citadel Press. ISBN0-8065-2406-5.
  • Saintsbury, George (1911). "Rabelais, François". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 22 (11th ed.). Cambridge University Press. p. 771.

Other sources [edit]

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

Further reading [edit]

  • Clukey, A. (2014). "Enchanting Modernism: Mary Butts, Decadence, and the Ethics of Occultism". Modern Fiction Studies. 60 (1): 78–107.
  • Hedenborg White, Chiliad. (January 2020). Proximal Authority: The Changing Role of Leah Hirsig in Aleister Crowley'south Thelema, 1919–1930. Aries. Vol. 21. pp. 69–93. doi:x.1163/15700593-02101008.
  • Morgan, M. (2011). "The Middle of Thelema: Morality, Amorality, and Immorality in Aleister Crowley's Thelemic Cult". The Pomegranate. 13 (two): 163–183. doi:10.1558/pome.v13i2.163.
  • Melton, J. Gordon (1983). "Thelemic Magick in America". In Fichter, Joseph H. (ed.). Alternatives to American Mainline Churches. Barrytown, NY: Unification Theological Seminary.
  • Starr, Martin P. (2003). The Unknown God: Westward.T. Smith and the Thelemites. Bolingbrook, IL: Teitan Press.
  • van Egmond, Daniel (1998). "Western Esoteric Schools in the Belatedly Nineteenth and Early Twentieth Centuries". In van den Broek, Roelof; Hanegraaff, Wouter J. (eds.). Gnosis and Hermeticism From Artifact To Mod Times. Albany: State Academy of New York Press.
  • Whitehouse, D. (2020). "'Mercury is in a Very Ape-Similar Mood': Frieda Harris'due south Perception of Thelema". Aries. 21 (1): 125–152. doi:10.1163/15700593-02101005.
  • Wilson, Robert Anton (2012). The Illuminati Papers. New York: Ronin Pub. ISBN978-1-57951-159-3. OCLC 792687739.

External links [edit]

  • Thelema at Curlie
  • Thelema 101 – a complete introduction to the spiritual philosophy of Thelema
  • Thelema at the Internet Sacred Texts Archive – a collection of texts on the topic of Thelema
  • Journal of Thelemic Studies – an academic journal investigating the occult tradition of Thelema

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Source: https://en.wikipedia.org/wiki/Thelema

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