Aleister Crowley, a figure shrouded in mystique and controversy, is often remembered as “The Wickedest Man in the World.”
His infamy was not solely the product of his unconventional spiritual practices or his exploration of magick and the occult. It was also a consequence of the era’s media, which found in him a figure both scandalous and captivating, often highlighting his most provocative acts and statements.
This portrayal created a mystique around Crowley, painting him as a figure of darkness and moral ambiguity.
Far from shunning his notorious reputation, he often embraced it, viewing it as a form of liberation from the constraints of traditional morality and to explore deeper spiritual truths.
In this article we explore Aleister Crowley’s path to Thelema. From his early skepticism of Christianity to his eventual creation of Thelema, Crowley’s journey was marked by controversy, innovation, and a relentless pursuit of spiritual knowledge.
What is Thelema: An Introduction to the Esoteric Philosophy
Early Life and Influences
Family and Upbringing
Born on October 12, 1875, into a wealthy and devout Christian family, Aleister Crowley’s early years were steeped in the Plymouth Brethren, a conservative Christian denomination. His father, Edward Crowley, was particularly devout, having converted to the faith as an adult.
Crowley’s skepticism towards Christianity began to manifest at an early age. He frequently questioned the inconsistencies he perceived in the Bible, challenging the beliefs his family and educators held sacred.
This questioning was not merely adolescent rebellion but a profound divergence from the path laid out for him. Crowley’s early defiance against Christian dogma foreshadowed his later exploration of alternative spiritual paths.
Introduction to the Occult
A significant turn in Crowley’s life occurred in 1897, when he travelled to Saint Petersburg to learn the Russian language.
The journey was driven by an interest in pursuing a diplomatic career, however a brief illness led him to an existential crisis and prompted a drastic shift in his aspirations. Abandoning his diplomatic ambitions, he turned his focus towards the occult, a field that had begun to captivate his interest.
This shift was further solidified in March 1898, when he discovered A. E. Waite’s “The Book of Black Magic and of Pacts.” and Karl von Eckartshausen’s “The Cloud Upon the Sanctuary.”
These works contrasted sharply with his Christian upbringing, introducing him to the realms of mysticism and esoteric knowledge.
Crowley’s burgeoning interest in these esoteric subjects set the stage for his eventual initiation into the Hermetic Order of the Golden Dawn.
The Golden Dawn
The Hermetic Order of the Golden Dawn, founded in the late 19th century, was an organization dedicated to the study and practice of the occult, metaphysics, and paranormal activities.
It was within this order that Crowley found a structured environment to deepen his knowledge of ceremonial magic and mysticism.
Joining the Golden Dawn
Aleister Crowley was initiated into the Golden Dawn in 1898, and he quickly progressed through the Order’s lower grades.
Through the Golden Dawn, his exposure to various occult traditions, including Kabbalah, tarot, and Hermeticism, provided him with a rich tapestry of spiritual knowledge.
These teachings not only expanded his intellectual horizons but also honed his magical skills.
Conflicts within the Order
Crowley’s bisexuality and libertine lifestyle garnered him a bad reputation among his peers. He also developed feuds with several members of the Order, most notably the Irish poet W. B. Yeats.
As a result, the London lodge refused to initiate him into the higher grades of the Order.
Eager to progress, Crowley made his way to Paris to meet Samuel Liddell MacGregor Mathers, a co-founder of the Order. Mathers, at odds with the London members due to disagreements over his leadership style, personally welcomed Crowley into the Adeptus Minor Grade.
Tensions within the Golden Dawn continued to grow. Under Mathers’ direction, Crowley, and his partner Elaine Simpson, who was also a member of the Golden Dawn, attempted to take control of a key location, the Vault of the Adepts, from the London members.
This aggressive move escalated to a legal dispute, resulting in a court decision that favored the London lodge, reinforcing their control over the space.
This ruling left both Aleister Crowley and Samuel Mathers isolated from the group.
The Influence of the Golden Dawn on Crowley
Crowley’s time in the Golden Dawn was a period of rapid spiritual growth but also of considerable personal and interpersonal turmoil.
Despite the conflicts and eventual estrangement from the Golden Dawn, the teachings, and practices he absorbed during this period were instrumental in his evolution as a mystic and an occultist.
His experiences within the Order shaped his understanding of the occult and laid the foundations for his future spiritual work, including the development of Thelema.
The Book of the Law
The Pivotal Moment in Cairo
The defining moment in Crowley’s spiritual journey occurred during his travels in Egypt in 1904. This event marked the birth of Thelema.
According to Crowley, between April 8 and 10 he transcribed the words of a divine entity known as Aiwass.
These words would become the foundational text of Thelema: “The Book of the Law” or “Liber AL vel Legis.”
In this book, Aiwass proclaimed a new spiritual era and delivered the central tenet of Thelema: “Do what thou wilt shall be the whole of the Law.”
Key Teachings and Principles of Thelema
The Book of the Law introduced the key teachings and principles that would become the foundation for Thelema.
These include:
- The Law of Thelema: “Do what thou wilt shall be the whole of the Law.” This principle emphasizes individual freedom and self-discovery, encouraging individuals to pursue their true will or purpose in life.
- Love is the Law: Alongside “Do what thou wilt,” Thelema emphasizes the importance of love as the guiding force in one’s actions. “Love is the law, love under will”. This statement encourages individuals to find a balance between their true will and the greater good of humanity.
- The Aeon of Horus: The book also introduced the concept of the Aeon of Horus, a new era in human spiritual evolution characterized by the self-realization and empowerment of individuals.
After receiving The Book of the Law, Crowley devoted himself to the study and dissemination of Thelema’s teachings.
He viewed the book as a sacred text and published it, along with his own commentaries and interpretations. Additionally, he wrote extensively on Thelema, producing a body of work that elucidated its principles and practices.
The Holy Books of Thelema: The Major and Minor Texts
The Founding of The Astrum Argentum (A∴A∴)
In November 1907, Aleister Crowley, together with George Cecil Jones, a fellow former member of the Hermetic Order of the Golden Dawn, decided to establish a new occult order.
This new group, the Astrum Argentum (A∴A∴) or the Silver Star, was envisioned as a successor to the Golden Dawn, but with a distinct focus and direction.
The structure of the A∴A∴, like the Golden Dawn, was hierarchical, with members progressing through grades. However, the focus was more on individual spiritual attainment and enlightenment, rather than the collective ceremonial practices of the Golden Dawn.
It signified a shift from the collective traditions of the Golden Dawn to a new approach centered on the pursuit of personal spiritual enlightenment and the practice of Thelemic magic.
The Book of Lies and Integration into OTO
“The Book of Lies,” published in 1912, was filled with cryptic passages and allegorical writings, and was both acclaimed and criticized for its depth and obscurity. This publication not only enhanced his standing among occultists but also attracted attention beyond the immediate circle of esoteric practitioners.
One of the most notable was Theodor Reuss, the head of the Ordo Templi Orientis (OTO), a German occult organization.
Reuss accused Crowley of revealing the OTO’s secret teachings in his book. Upon meeting and discussing the matter, Crowley claimed that the similarities between his writings and the OTO’s secrets were coincidental.
The encounter with Reuss proved to be a turning point for Crowley. Impressed by Crowley’s knowledge and the depth of his work, Reuss welcomed him into the OTO. Soon after, Crowley’s role within the organization expanded significantly.
Reuss appointed Crowley as the head of the OTO’s British branch, known as the Mysteria Mystica Maxima (MMM).
Under his influence, Thelemic principles began to be incorporated into the OTO’s system.
This integration had a lasting impact on the OTO, aligning it more closely with Crowley’s Thelemic vision and making it a key vehicle for the spread of Thelema in the years to come.
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The Abbey of Thelema
Aleister Crowley’s vision for a Thelemic community took a concrete shape with the establishment of the Abbey of Thelema.
Inspired by the ideals of personal spiritual freedom and the pursuit of one’s True Will, the Abbey was intended to be a living embodiment of Thelemic principles.
This vision was heavily influenced by the satirical novel “Gargantua and Pantagruel” by François Rabelais, which described an Abbey of Thélème, a utopian community where people lived freely without restrictions and in accordance with their own will.
After consulting the I Ching, he chose Cefalù (Sicily, Italy) as a location. The old Villa Santa Barbara, offered the seclusion and freedom necessary for the kind of experimental community Crowley envisioned and it was rented and established in 1920 as the Abbey of Thelema.
The Abbey soon became the center of controversy. The lifestyle of its inhabitants, which included experimental sex, drug use, and the practice of ritual magic, drew criticism from the local Sicilian community and the authorities.
The public scrutiny reached a peak following sensational reports by the British tabloid John Bull. The publication branded Aleister Crowley as “the wickedest man in the world” and “a man we’d like to hang.” These inflammatory accusations were widely circulated, finding their way into newspapers across Europe and North America, further tarnishing Crowley’s reputation.
The widespread negative publicity had serious repercussions.
It caught the attention of the Fascist government of Benito Mussolini in Italy. In April 1923, as a result of this mounting pressure and the unsavory image painted by the media, Crowley was served a deportation notice by the Mussolini government, forcing him to leave Italy. His departure signaled the end of the Abbey of Thelema, as it could not sustain itself without its founder and primary guide.
The closure of the Abbey marked the conclusion of Crowley’s bold experiment in establishing a physical space dedicated to the practice and living out of Thelemic principles.
Despite its brief existence, the Abbey of Thelema stands as a significant chapter in the history of Thelema and Crowley’s legacy. It represented a daring attempt to manifest his spiritual ideals in a communal form, an endeavor that, while ultimately unsuccessful, underscored the challenges of actualizing such a revolutionary vision in the face of societal norms and political opposition.
Aleister Crowley in Popular Culture
Aleister Crowley’s enigmatic persona and his association with the occult have left an indelible mark on popular culture.
From literature to music and film, his influence can be found in various forms of artistic expression.
William Somerset Maugham’s “The Magician” (1908)
In Maugham’s novel “The Magician,” the character Oliver Haddo is widely believed to be based on Aleister Crowley.
Maugham encountered Crowley during his time in Paris in 1906-1907, and the character of Haddo reflects Crowley’s reputation as an occultist and magician.
The Beatles’ “Sgt. Pepper’s Lonely Hearts Club Band” (1967)
Crowley’s image appears on the cover of The Beatles’ iconic album “Sgt. Pepper’s Lonely Hearts Club Band.”
He is situated in the second image on the first row, surrounded by other notable figures from history and pop culture.
Ozzy Osbourne’s “Mr. Crowley” (1980)
Ozzy Osbourne released a song titled “Mr. Crowley” on his solo album “Blizzard of Ozz.”
The song pays homage to Crowley’s reputation as a controversial and mystical figure. It explores themes associated with the occult and magic.
Iron Maiden’s References to Crowley
The British heavy metal band Iron Maiden incorporated references to Crowley in their music.
“Moonchild” from the album “Seventh Son of a Seventh Son” and “Revelations” from “Piece of Mind” both allude to Crowley’s mystical and esoteric beliefs, adding a layer of mysticism to their songs.
Ernest Hemingway’s “A Moveable Feast” (1964)
In his memoir “A Moveable Feast,” Ernest Hemingway mentions Aleister Crowley indirectly.
Ford Maddox Ford claims to have “cut” a man he believed was Hilaire Belloc but later turns out to be “Alestair Crowley, the diabolist.”
David Bowie’s “Hunky Dory” (1971)
David Bowie, known for his eclectic and imaginative lyrics, made a reference to Aleister Crowley in the song “Quicksand” from his album “Hunky Dory.”
I’m closer to the Golden Dawn
Quicksand – David Bowie
Immersed in Crowley’s uniform
Of imagery
Led Zeppelin and “Do What Thou Wilt” (1970)
Led Zeppelin, the iconic rock band, embedded Crowley’s motto of “Do What Thou Wilt” into the vinyl records of their album “Led Zeppelin III,” released in 1970. Guitarist and songwriter Jimmy Page, a known enthusiast of Crowley’s work, even purchased Boleskine House, which was once owned by Crowley.
In the film “The Song Remains the Same” (1973), the land surrounding Boleskine House is featured, further cementing Crowley’s influence on the band’s mystique and aesthetic.
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The Legacy of Aleister Crowley and Thelema
In his autobiography, Aleister Crowley articulated a purpose for his life that was both ambitious and reflective of his broad spiritual influences: to “bring oriental wisdom to Europe and to restore paganism in a purer form.”
Crowley’s journey was marked by a relentless pursuit of spiritual knowledge, blending Eastern philosophies with Western esoteric traditions. He sought to bridge the gap between these diverse spiritual paths, bringing the depth of oriental wisdom, with its practices like yoga and meditation, into the framework of Western occultism.
This synthesis not only broadened the horizons of Western spirituality but also paved the way for a more inclusive understanding of mystical experiences.
Furthermore, Crowley’s effort to “restore paganism in a purer form” was evident in his revival of ancient rituals and the creation of new ones within the context of Thelema. His interpretation of paganism was not a mere reconstruction of ancient practices, but an adaptation imbued with contemporary relevance.
Crowley’s life and work, though often surrounded by controversy, have undeniably shaped the course of modern spirituality.
The legacy of Thelema stands as a testament to his vision of a more spiritually awakened world, where the pursuit of one’s true purpose and the exploration of diverse mystical paths are celebrated.
