Practices:

The Law of Thelema is a system of experiential spirituality. This means that Thelemites engage in various spiritual practices in order to realize the truth of the spiritual life in and for themselves. The ultimate goal of the spiritual life is to identify with and actually become a spiritual being, free of the constraints and constrictions of conditioned existence. The state of being a spiritual being is an ecstatic, powerful state of union with everything (Thelemic "compassion"). The Law of Thelema also teaches that all religions are variations of one fundamental underlying spiritual truth, which become fragmented into different religious traditions as a result of variations of place, time, and degree of realization and mutual isolation and hostility as, with the passage of time, religions become increasingly diversified and exclusive. Religions thus harden into increasingly exoteric systems, based on devotion to priest craft and rules, in which individual spiritual experience is increasingly repressed in favour of an official orthodoxy, ultimately the prerogative of the Black Brothers, which becomes increasingly metaphorical and vicarious. Thus, the Law of Thelema rejects “religiosity” altogether, and actively seeks to destroy it, since the religious attitude in this sense is harmful to the spiritual life and impedes, blocks, restricts, and interferes with real spiritual progress. Consequently, Thelemites incorporate practices from all religious traditions without distinction, in order to reconstitute the primordial tradition that underlies them all. Crowley compared this process to recombining the colours of the spectrum into white light. This reconstruction is the special task of Scientific Illuminism, which is one aspect of the Law of Thelema, the operative branch of which is Magick.  

Spiritual practices are pursued in the context of various systems of attainment, which are appropriate to different types of aspirant, differentiated by race, culture, personal  psychology, and degree of realization or "grade." Consequently, not all practices are suitable for all aspirants at all stages of development. Recognizing which practices are suitable to which aspirants at different stages of their spiritual development is the special skill of a spiritual master. 

In the system of the A.^..A.^.., the grades correspond to specific tasks and corresponding attainments, arranged in an hierarchy. Many of these tasks and attainments have become the special study of parapsychology and transpersonal psychology in recent years. In the system described by Crowley, these are the main attainments of the Outer Order (collated from the three main documents describing these attainments, Liber XIII, Liber CLXV, and "One Star in Sight"): 

¨      The Neophyte formulates the Body of Light (popularly known today as "astral projection").

¨      The Zelator masters Hatha Yoga, specifically, Asana and Pranayama, resulting in the experience of “psychic opening.”

¨      The Practicus achieves Kundalini Awakening, so-called (see Lee Sanella, The Kundalini Experience).

¨      The Philosophus masters Rising on the Planes (popularly known as the "out of body experience" or "OBE").

¨      The Dominus Liminis acquires the power of mental Concentration (ekagrata).

¨      The Adeptus Minor attains the Knowledge and Conversation of the Holy Guardian Angel, so-called, corresponding to the Hindu trance-state known as Atmadarshana, but with important differences as well. 

The work of an aspirant to the A.^..A.^.. is so subtle and advanced that it is beyond the ability of most people, although a few aspirants attained high grades in the A.^..A.^.. during Crowley’s lifetime. The tests, some of which are published, which Crowley applied to aspirants in order to qualify were very stringent, and Crowley did not grant grades casually. For example, one has to "astral travel" through an abstract symbol that one has never seen before and describe a vision the character of which is consistent with the symbol's meaning in order to pass the test for "rising on the planes." 

Crowley was promoted to the leadership of the English branch of the O.T.O. in 1912 e.v., and he used this order ever afterwards as a vehicle for popularizing the Law of Thelema, as well as the practice of the Supreme Secret of the O.T.O. During his lifetime, this secret was zealously guarded, although it is not always discreetly hinted at in the esoteric literature of the day and by Crowley himself. However, since Crowley’s death the cat has long been out of the bag. The Supreme Secret of the O.T.O. is nothing other than the use of sex in the pursuit of spiritual enlightenment, equivalent in fact to a Western Tantra. Sex is, of course, the single most powerful psycho-physiological energy in man, so pressing it into the service of spiritual development is a natural evolution, once one overcomes the restriction of shame. From the Tantric point of view, sexual abstinence is really a form of "sex magick," so-called, since sexual abstinence modifies the sexual instinct. Exotericism sees in sexual abstinence the rejection of sexuality per se as contrary to the spiritual life, but the Tantric view is more subtle and profound. Rather than rejecting sex, the Tantric practitioner seeks to sublimate the sexual energy, inhibiting its outflow so that the energy accumulates in the brain, its original source, where it induces the state of illumination (the physiological precursor of enlightenment). Once one realizes that this is how sexual abstinence actually works, the possibility of a contrary methodology presents itself to the discerning consciousness. Instead of repressing the sexual energy, one can intensify it to the point where the sheer excess of sexual arousal causes the energy to ascend the spine and, once again, "illuminate" the brain. In the latter case, however, the body is also "illuminated." Thus, the formulae of sexual abstinence and orgiastic excess are realized to be essentially identical, variations of the same underlying energy-economy.  

The members of the O.T.O. are encouraged to engage in practical experimentation, and many members pursue various tasks connected with the Great Work. This is especially true of the followers of Kenneth Grant, who has created a system of Thelemic attainment strongly suggestive of Vodou, the primal religion of Africa and humanity, since, according to current archaeological research, humanity originated in Africa. 

In addition to the major tasks of the Great Work described above, committed Thelemites are enjoined to engage in a number of regular daily practices that have the effect of disciplining and directing the mind and regulating one’s life according to objective natural cycles. These include (based on the Official Publications of the A.^..A.^..):

 ¨      A short reminder of one’s dedication to the Great Work, spoken before meals.

¨      Rituals of purification and empowerment, performed at the beginning and end of each day (see Liber V, XXV, and XXXVI).

¨      A daily eucharist (see Liber XLIV).

¨      The adoration of the Sun, followed by one hour of meditation, repeated four times daily; thus, the truly committed Thelemite, like the followers of the Sant Mat, meditates four hours per day (see Liber CC).

¨      Adoration of one’s Star, performed as it rises above the horizon (see Liber CMLXIII) 

In addition to the foregoing, members of the O.T.O. observe the Gnostic Mass (see Liber XV), in which the Supreme Secret is rehearsed and an eucharist consumed by the celebrants, and various visualization practices. The Book of the Law also refers to the spiritual use of drugs, which informed the spiritual practice of many significant spiritual teachers before their criminalization, including Georges Ivanovitch Gurdjieff (according to Timothy Leary), Julius Evola, Aldous Huxley and others. Drugs are also an integral part of many different South American aboriginal shamanic cultures. The traditional cultures of the Quiches, Incans, Mayans, and Aztecs bears many striking affinities to the Law of Thelema, more so even than Africa.

Sacred Texts:

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 των Atu του 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 A’ash 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 Kelley’s 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 'A' being a "holy book" as discussed above, and Class 'B' 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 'A' classification. Liber NU and Liber HAD also contain instructions received directly from V.V.V.V.V., Crowley's motto as a Master of the Temple of the A.^..A.^.., which are presumably also Class 'A,' since V.V.V.V.V. corresponds to Crowley’s 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 Crowley’s 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 Crowley’s 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 Hecate’s 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 “old man” for personal profit and gain by hypocritically maneuvering himself into the position of Crowley's 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 Crowley's 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 Crowley's 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 Crowley’s 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 Crowley’s 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 Crowley's 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 Crowley’s 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 A'ash 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 Aiwass' 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).

Holy Days:

Part of the spiritual discipline of a Thelemite consists in the coordination of his personal, individual, terrestrial life with the great cosmic cycles that regulate the life of the earth and humanity. Accepting the Law of Thelema is itself such an act of coordination or alignment with the cosmic cycle known as the precession of the equinoxes. Crowley implies that the New Aeon of Horus, the Crowned and Conquering Child, which began with the self-revelation of Aiwass at the Vernal Equinox, 1904 e.v., corresponds to the advent of the astrological Age of Aquarius. By aligning one’s personal life with the universal life mediated by these cycles one becomes a vehicle of the manifestation of the universal life, thus making oneself a channel of higher spiritual forces which in turn accelerate one’s natural spiritual evolution and affect the karma of the planet.  

Other cycles with which the Thelemite aligns his life are the diurnal motion of the Sun, specifically, sunrise, noon, sunset, and midnight; the diurnal rising of the star or constellation rising in his horoscope; the diurnal rising of the lunar orb; the monthly lunar cycle, especially the new and full moons; the monthly entry of the sun into the signs of the zodiac; the annual solar cycle of the equinoxes and solstices; and an annual calendar of holy days prescribed in the Book of the Law, as follows:

¨      The First Night of the Prophet and His Bride, corresponding to the consummation of the marriage of Aleister Crowley and Rose Edith Crowley on August 12, 1903 e.v.;

¨      The Writing of the Book of the Law, on April 8, 9, and 10, 1904 e.v.; and

¨      The Supreme Ritual, commemorating the successful Invocation of Horus on March 20, 1904 e.v.

All these times are celebrated by means of rituals, in which energy is generated, and feasts, in which energy is both discharged and absorbed. In addition, Aiwass’ directs that the birth, puberty, and death of Thelemites and their children are to be celebrated. Many Thelemites also observe the "quarter-days" of the Wiccan religion, viz., Samhain (November 1 eve), Imbolc (February 1 eve), Beltaine (May 1 eve), and Lammas (August 1 eve). Finally, the Book of the Law alludes to a mysterious feast of Tahuti, which has never been satisfactorily explained.

The Problem of Aleister Crowley’s Reputation:

Many criticisms of the Law of Thelema are based on a moral critique of the personal character and conduct of Aleister Crowley. These accusations generally resolve themselves into seven basic assertions: that he was a pornographer, traitor, sexual deviant, sado-masochist, womanizer, drug addict/alcoholic, or even psychotic.  Each of these accusations can be discussed in the context of the evidence. It is certainly true that Crowley published or wrote pornographic poems and stories, and was extremely interested in extreme sexual experimentation; that he wrote apparently pro-German propaganda in America during the First World War; that he engaged in sexual relationships with both men and women; that he engaged in physically and psychologically abusive sexual relationships; that he professed contempt for women; that he drank heavily and became severely addicted to heroin in middle-age; and that he experienced ASCs, generally induced rather than spontaneous. 

Strictly speaking, however, the truth or falsehood of any of these claims is unrelated to the truth or falsehood of the Law of Thelema, just as the truth or falsehood of the Tractatus Philosophicus is unrelated to the fact that Wittgenstein was an homosexual. As every first year philosophy student learns, truth or falsehood is not a moral quality or a function of the personal psyche, and it is quite possible for a morally mean or even psychologically dysfunctional person to experience and express insights that are both beautiful and true. The history of Western civilization provides numerous examples, many of whom are studied in universities. Crowley himself regards the pursuit of spiritual realization as a science, in which moral considerations are either secondary or entirely irrelevant. Crowley himself writes, "Since the ultimate truth of teleology is unknown, all codes of morality are arbitrary. Therefore the student has no concern with ethics as such." Philosophically, then, Aleister Crowley is an amoralist.

Nevertheless, the Law of Thelema does imply an ethical teaching. The doctrine of the Black Brothers itself implies a kind of moral judgement. The essential ethical teaching of the Law of Thelema is that each and every individual has an absolute and inalienable right to pursue his own True Will without restriction by others, and that no one has the ethical or moral right or duty to compel another to pursue any other path, or even the capacity to criticize them. A Thelemite who knows his True Will can however guide others in accordance with universal principles, but the relationship should not be one of imitation. If Aleister Crowley violated his own or any other individual’s True Will at any time, he simply violated his own law and paid the karmic price, but this does not invalidate the Law itself.

Great art and true philosophies are both created by scoundrels, but we balk when a scoundrel creates a true religion. The imitative tendency, which Crowley despised, is deep. Since imitating the moral example of a founder is not the ethical teaching of the Law of Thelema, every Thelemite is free to imitate Aleister Crowley's personal lifestyle or not as they choose, although Crowley himself advises against it, warning that those who try to do so will be possessed or obsessed by the "vision of the demon Crowley" (Crowley, who was an amateur artist, even drew a sketch of this particular demon).  Unfortunately, as the history of the Law of Thelema shows with great clarity, Crowley’s advice was accurate, and numerous heedless Thelemites have been devoured as a result. 

The True Will represents the inertia of the universe, and is irresistible (if not, that simply proves that it is not the True Will). However, no one may restrict the True Will of another, unless another chooses, without coercion, to be so restricted.  

Aleister Crowley should be understood as a natural phenomenon, without moral judgement. A prophet is himself merely a symptom of the zeitgeist. A storm is not "evil." Aleister Crowley was a storm, which may yet sink the ship of the Judaeo-Christian civilization that he despised.

Further Reading: