Enchiridion of Thelema

Anonymous asked: why do you call magic and practicing magic silly? do you honestly think people who practice magic are silly? how does name calling prove anything?

Do what thou wilt shall be the whole of the Law.

I don’t normally bother answering questions and all the other ridiculous things trolls put in the ask box. But, despite themselves, this troll does raise a question I have neglected to answer. Namely, why do I describe all occultic practices and beliefs as silly? I do use that phrase often enough. And, regular readers of this blog know that I have a strict Snapian policy of “no foolish wand waving or silly incantations.” There’s that word again.

To put it simply, people who believe in angels, demons, magic energies, auras, astral projection, reincarnation and all the rest exhibit a lack sound judgment. It is absurd to prance around in a circle, wearing a star-studded bathrobe, and believe that such prancing actually accomplishes anything.

I’m reminded of the popular participation dance called the hokey pokey. According to the Oxford English Dictionary, the phrase is derived from hocus pocus, a parody phrase itself that is derived from the Latin hoc est enim corpus meum as used in the Tridentine liturgy. Surely, anyone who has had the horrible pleasure of sitting through the liturgy can appreciate the line “You do the hokey pokey and you turn yourself around, that’s what it’s all about.” But does anyone actually take the hokey pokey seriously, let alone the liturgy of pompous pedophiles? Hardly. 

The same holds true for occultic beliefs and practices. It is the height of absurdity to believe that wishing upon one’s ejaculation for more money will actually create more money or to believe that some preternatural intelligence could possibly care one wit about a dancing mammal on some far-flung planet in the boonies of the Universe. If all of this cannot be described as silly then I’m not sure what could be.

Love is the law, love under will.

Do what thou wilt shall be the whole of the Law.

Several times over the past year, when people have asked for more information on the man himself, I have recommend a few biographies to read. It may seem strange to some, but I don’t particular find Crowley’s Confessions to be terribly helpful. The main problem they suffer from is the same that Crowley suffered from, namely a myopia created by his boundless ego. Hence, I recommend works by other people who can put that work into a context and provide a much needed balance. Here are the top three biographies I typical recommend. I hope you will find these reviews helpful.

Kaczynski, Richard. Perdurabo: The Life of Aleister Crowley. Rev. Ed. North Atlantic Books: Berkeley, 2010. [Amazon]

Many hold this tome up as the new standard biography. Unfortunately, the text is hardly critical. Mr Kaczynski’s biases (no doubt the result of being an active member of the O.T.O. and a personal friend of William “Hymenaeus Beta” Breeze, Frater Superior of the O.T.O.) simply get in the way of an otherwise solid effort. He glosses over Crowley’s classism, his misogyny, his racism, his rampant drug use, and treats magical claims as though they are established facts. He shows a poor understanding of the artistic milieu that shaped Crowley’s tastes and the philosophical currents that shaped his thinking. Despite these serious shortcomings, Kaczynski does a great job of highlighting Crowley’s prolific mountaineering and climbing career, as well as tracing out the various genealogical webs of Crowley’s friends and family. Though, it should not be the only biography a person reads.

Wilson, Colin. Aleister Crowley: The Nature of the Beast. Harper Collins: London, 1987. [Amazon]

The most significant drawback of Wilson’s biography is the length. At under 200 pages, it is not nearly as exhaustive as other biographies available. However, it is considerably more balanced than Kaczynski’s attempt. Wilson shares similar philosophical commitments with Thelema (he describes them as “phenomenological existentialism,” though this seems a redundant label). But, he doesn’t allow those commitments to cover over the serious flaws of Crowley. He is careful to give the reader a glimpse of Crowley at his best and at his worst. The reader gains the sense that Wilson respects his subject, even at times admires him but is no sycophant. Though out-of-print, this is the text I recommend people new to Crowley read first.

Symonds, John. The Great Beast: The Life and Magick of Aleister Crowley. 1952. Macdonald: London, 1971. [Amazon]

As a sign of changing times, this book was actually available for reading in my junior high school library. Hence, it was the first biography of Crowley I ever read. Despite only meeting Crowley a year before his death, Symonds was made Crowley’s literary executor, though there was little available as Crowley was completely bankrupt. Nevertheless, he worked with Kenneth Grant to help publish and edit several of Crowley’s works. Sycophants and ceremonial jesters consider Symonds a hostile biographer. But, this only demonstrates their lack of ability to view their “great prophet” with any kind of critical eye. For many years, this was the standard biography. And, I think it remains so. Symonds isn’t easily taken in by silliness or grandiose claims. He works hard to establish the facts of Crowley’s life. And, he does a passable job of placing Crowley within his contemporary context. In this case, Symonds strength is his personal knowledge of the man and his living through the events of the early 20th century that shaped an entire generation and culture.

Ideally, the fullest picture of Crowley is gained by reading all three texts. Unfortunately, only Kaczynski’s is still in print. Crowley lived an expansive life, filled with fortune and misfortune, in great abundance. Any attempt to capture it all in a single text will likely always fall short of the mark. And, as is so often the case with all things Crowley, nothing can replace the benefits of a cautious and critical eye.

Love is the law, love under will.

peptoattack asked: Thelema has always been an individual path. However, man is a social being... so is there a particular perception of society? Is there a way of caring about others within Thelema? Thank you once again for caring enough about others to keep this blog =)

Do what thou wilt shall be the whole of the Law.

The answer to your first question is no. There is no particular perception of society in Thelema. The philosophy of Thelema is centered around the discovery of the will and the carrying out of that will. Thusly, as you rightly noted, it is an individualist philosophy.

With regards to your second question, there is no particular way a Thelemite is to care for or about others. If it is their will to care for someone, then by all means, they should do so. That said, you may find this post on the humanism of Thelema insightful.

Love is the law, love under will.

heilige--tod asked: Hi, I started time ago to be interested in the Law of Thelema and Aleister Crowley's docrtine. There's so much information and it's kind of difficult to handle and grasp all of this. I read random articles and stuff about Crowley but I would really love to get into the philosphy, I've read the Book of the Law, and I'm trying to find Diary of a Drug Fiend. any books, documentaries,etc will be much appreciated... I'm conscious it entails a long path. Thanks

Do what thou wilt shall be the whole of the Law.

I apologize for the delay in answering your question. A patch of glorious weather has hit Portland lately and I’ve been out enjoying it.

I have several posts, listed on the Quick Guide page of my blog that you may find interesting. Also, Erwin Hessle has written extensively on the philosophical concepts of Thelema. I would highly recommend The Khabs is in the Khu, The Method of Love, and True Will. Finally, any good introductory texts on Spinoza, existentialism, Freudian psychology and Husserlian phenomenology will serve as excellent avenues for further exploration of the philosophical underpinnings of Thelema.

Love is the law, love under will.

peptoattack asked: Within the material I've read, I haven't found anything clear on love (eros). Is there a particular vision of love in Thelema? Thank you!

Do what thou wilt shall be the whole of the Law.

Desire (Gk. ἔρως or érōs) actually plays a large role in Thelemic thought. There are many passages in Liber AL that refer to “love” but the concept being expressed has nothing to do with familial love (Gk. στοργή or storgē), friendship (Gk. φιλíα or philia) or the Christian unconditional love (Koine Gk. ἀγάπη or agape). Here are a few that spring to mind:

Come forth, o children, under the stars, & take your fill of love! I am above you and in you. My ecstasy is in yours. My joy is to see your joy. (AL I.12-13)

For I am divided for love’s sake, for the chance of union. This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. (AL I.29-30)

The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accurséd! Accurséd be it to the aeons! Hell. (AL I.41)

Be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! Also, take your fill and will of love as ye will, when, where and with whom ye will! But always unto me. (AL I.51)

Love is the law, love under will. Nor let the fools mistake love; for there are love and love. There is the dove, and there is the serpent. Choose ye well! (AL I.57)

Be strong, o man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this. (AL II.22)

There are many more besides the ones listed. But, I think these are enough to convey a glimpse of how the concept of desire appears in Thelemic thought. One of the best treatments I have found on this topic is Erwin Hessle’s The Method of Love. He does an exceptional job of tracing out the conceptual current and explaining it in a manner that is readily available.

Love is the law, love under will.

Anonymous asked: Crowley talks of the bisexual (androgynous) as being the perfect being. Does that mean a Thelemite should be bisexual to become Divine or in harmony with their Higher Self? Personally, that would make me uncomfortable. I wouldn't want to be anything but heterosexual, but Crowley puts so much emphasis on bisexuality and sex magick. Is this because Crowley himself was a bisexual? Please clarify.

Do what thou wilt shall be the whole of the Law.

In the Gnosticism of Reuss and Crowley’s O.T.O., the androgyne (Gk. derived from άνδρας, meaning man and γυνή, meaning woman) was the idealized human; a metaphysical concept representing prelapsarian humanity in its perfection. Within their misogynistic system, the greed (or some other shortcoming) of the female aspect of the androgyne caused humanity to be ripped into two. Thus, creating the “bloody wound” that is the vagina. According to this Gnostic viewpoint, it was then the task of men to make right the world through the magical use of their sperm. (For more information on this view, see Koenig’s Spermo-Gnostics and the Ordo Templi Orientis.)

Crowley flushed out this perspective with various Qabalistic philosophical interpretations built around the Hebrew word YHWH and the positive and negative (or male and female) aspects of the Jewish Kabbalah. Essentially, it was the magician’s task to reconcile the two disparate natures of humanity within himself, thereby experiencing salvation or enlightenment. This was to be accomplished through a variety of techniques including anal sex, cross-dressing, visualizations, meditations, and more. An excellent example, and a ritual working that Crowley found extremely powerful, is Liber CDXV Opus Lutetianum or The Paris Working.

There is considerable speculation on Crowley’s personal sexual orientation. Many are inclined to believe that he was at least bisexual or most likely gay. Regardless, he was certainly misogynistic. Men were held in greater esteem, both in terms of sexual prowess and companionship. Also, he was drawn to taboo sexual practices, relishing in the exhilaration he felt at breaking them. Therefore, it isn’t surprising that he would find his way into sexual minority circles and kink. But, one constant in his life was his ego. If he, in fact, secretly identified as bisexual or gay, then he would most certainly believe that to be the one true orientation for all people.

Now, all of this doesn’t make one bit of difference. Thelema has absolutely nothing to do with “sex magick,” with Crowley’s fetishes, kinks or sexual preferences. Let me repeat this point. Thelema has nothing to do with “sex magick.” Simply because Crowley practiced it, doesn’t mean that it is Thelemic or part of the philosophy of Thelema. Crowley played chess and climbed mountains, too. Yet, neither of those activities are Thelemic. As I’ve said countless times before, Thelema is about the will. There is one task, and one task alone, that is required of a Thelemite: Do what thou wilt shall be the whole of the Law (AL I.40). Crowley makes this clear in Liber II, his classic summary of Thelema.

Finally, a Thelemite is under no obligation to do anything Crowley did, agree with anything Crowley wrote or said, or pay Crowley any kind of hommage. In fact, I would argue that the more a Thelemite’s life isn’t modelled after his, the happier they will be. He was no magical pope, no divine messenger, no prophet and no saint. If you disagree with him or disregard him, there is no risk of eternal damnation.

Love is the law, love under will.

Anonymous asked: I have an OCD, called HOCD or Sexuality Obsessive Compulsive Disorder. It deals with the fear of being or becoming homosexual (straight, bisexual). Even though the fears are false and over-thought, I fear that discovering my True Will, will cause these fears to become reality. Aleister Crowley has said somewhere along the line that the discovery of the True Will shall be done with a healthy mind, free of mental disorders. Should I get help with this problem first, or should I continue?

Do what thou wilt shall be the whole of the Law.

First, I’m not a therapist. I cannot speak to therapeutic issues. And, nothing I say here can or should replace the advice of a qualified professional. If you are suffering from a mental disease, then you should seek treatment for it.

Second, as I talk about in Discover the True Will, treating issues of mental health is a part of the process of uncovering a peson’s True Will. Mental disease is part of the veil of our facticity. The skills developed in the treating of it will be useful throughout our lives. Therefore, there is no reason to consider the two (treating mental illness and discovering the True Will) as separate tasks. Discovering your True Will is a process of self-discovery; it’s a journey into authenticity. Yes, it is true that a body and mind in good health will afford a person greater success. But, this is the case with most things in life. Instead of viewing your mental illness as an obstacle, I would recommend viewing it as an opportunity.

Love is the law, love under will.

Anonymous asked: What is sex magick? And, are there any resources that would be helpful in learning more about it? Thanks.

Do what thou wilt shall be the whole of the Law.

Before we get to the question, let us be clear: sex magick and Thelema are two different things. One has nothing to do with the other.

Now, sex magick is essentially the creation of “magic” using sex. Practitioners have the silly notion that sex can open doors to different planes; is the key to some kind of salvation; and usually believe that sex unlocks all manner of special powers. If we set aside all such nonsense, sex magick is simply another fetish or group of fetishes. Interestingly, in my experience, it is something that often attracts those with repressive histories around sex and sexuality.

In terms of Crowley, we have already discussed BABALON and sex during menstruation. But, this only scratches the surface of the sexual practices of Crowley and the O.T.O. Peter Koenig has done extensive research on this topic. I would recommend you read his lectures Ordo Templi Orientis Spermo-Gnosis and XI°: Anal Intercourse and the O.T.O. They are packed with historical information and excerpts from sources on the sexual practice of the O.T.O. and Crowley that are hard to find.

Below is a list of Libers that deal explicitly with sex magick. A few of these the O.T.O. considers to be rather embarrassing. Thusly, they have attempted to deny the practices described or claim the documents to be counterfeit. Like many of Crowley’s writings, there is plenty of euphemism and occultic jargon employed to keep the uninitiated in the dark, so to speak. I doubt, however, that any of the texts are so obscure as to not be deciphered with a little thought and a little imagination.

• Liber IAO (describes three different methods; sometimes seen referred to as The Book of Holy Kisses)
• Liber XXIV De Nuptis Secretis Deorum cum Hominibus (contains a variety of sexual instructions surrounding the VIII°)
• Liber C Agape Azoth sal Philosophorum (said to be the secret instructions of the IX° in the O.T.O.)
• Liber CCXXVIII De Natura Deorum (contains variety of instructions, some sexual, surrounding the VII°)
• Liber CCCLXVII De Homunculo Epistola (outlining for the IX° sexual techniques necessary for creating a homunculus)
• Liber A’ash Vel Capricorni Pneumatici Sub Figura CCCLXX (using lust and sperm to awake and release magical force)
• Liber CDXIV De Arte Magica (containing a variety of instructions on thoughts and sexual acts)
• Liber CDXV Opus Lutetianum (often called the Paris Working; record of “homosexual” magical acts performed by Crowley)
• Liber DCLXVI Artemis Iota vel de Coitu Scholia Triviae (on sexual ethics; included as a chapter in Magick Without Tears)
• Liber DCCCXI Energised Enthusiasm (treating creativity as a sexual phenomenon)

Of course, there is sexual symbolism all the way through Crowley’s writing. For those who wish to find it, it is possible to locate sex magick and references to it in almost every single one of his works. As the child of Puritans, he was obsessed with it and it’s little wonder that Crowley thought sex to be magical.

Love is the law, love under will.

Anonymous asked: While Resh is a typical ritual one might be pointed towards for starting out, but I think it would never hurt to start with an even more basic ritual. Why not tell people to begin with the Qabalistic Cross?

Do what thou wilt shall be the whole of the Law.

There are a couple of reasons why I did not instruct the person to begin with the Qabalistic Cross. First, the question was about rituals that Crowley had created. Though Crowley had published his version of the Qabalistic Cross (cf. Liber XXV), it wasn’t a ritual original to him.

Second, Crowley does not place the same importance on Liber XXV as he does on Liber Resh, which was performed daily at his abbey in Sicily. In Magick Without Tears, he wrote:

Now there is one really important matter. The only thing besides The Book of the Law which is in the forefront of the battle. As I told you yesterday, the first essential is the dedication of all that one is and all that one has to the Great Work, without reservation of any sort. This must be kept constantly in mind; the way to do this is to practice Liber Resh vel Helios.

And, later in the same text, he stated:

Particularly useful against the fear of death is the punctual and vigorous performance of Liber Resh. Meditate on the sun in each station: his continuous and even way: the endless circle.

Yes, the ritual of the Star Ruby is an easy one to learn. And, yes, it serves as the basis for more advanced rituals. But, I think it prudent to instruct beginners to begin where Crowley would have them begin. Namely, as Liber Resh is at the very center of all Thelemic practice, it is the most important and best place to start.

Love is the law, love under will.

solyarik asked: Are there any beginners rituals of Crowley that can be tried out, preferably without much effort or bloodshed?

Do what thou wilt shall be the whole of the Law.

There are many rituals written by Crowley that do not involve bloodshed. Perhaps the easiest one, and the most common, is the ritual of “saying Resh.” Based on Liber CC: Resh vel Helios or Liber Resh, it consists of four daily adorations of the Sun at dawn, noon, dusk and midnight. The objective of the ritual is to focus the mind on the center of our solar system and to build an affinity between that star and ourselves (AL I.3).

In his Confessions, Crowley stated:

The object of this practice is firstly to remind the aspirant at regular intervals of the Great Work; secondly, to bring him into conscious personal relation with the centre of our system; and thirdly, for advanced students, to make actual magical contact with the spiritual energy of the sun and thus to draw actual force from him.

Crowley considered this ritual to be one of the most important parts of Thelemic practice. Originally written for use by members of the A∴A∴, it has now become a standard practice across Thelemic communities.

Though Crowley included a series of postures to be utilized with the ritual, these are less commonly practiced. Considering what Crowley wrote in his Confessions, I don’t think this is a problem. It is the purpose and the goal of Resh, not necessarily the details of the ritual itself, that should be the focus of the practice. I believe this is why Resh is so popular. A peson does not need to master a complex set of postures to begin gaining benefits from the ritual.

You can read the text of the ritual here. I would strongly encourage you to read Hessle’s article The Point of View of the Sun, as it provides some excellent commentary and context for the ritual. And, the YouTube channel WorldWideResh provides videos of the ritual being performed, along with several variants, in a variety of locations.

Love is the law, love under will.