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10 Ways Thelemites Can Resist Injustice


The top question I am asked by Thelemites Against Injustice is “what can I do?” Here are ten ideas to get us all started.

One: Liber Oz selfie.

Take a pic of yourself with a sign saying “Liber Oz inspires me to…” End the sentence with an action you are taking. Bonus: add the relevant Liber Oz line at the bottom of the sign. Make a bunch of these and post them everywhere!

Two: Read about human rights.

If you follow my Facebook account you know that I serialize these. Just now I’m doing Olympe de Gouges.

Three: Get out in the streets.

Meet your neighbors! There are human rights events everywhere. Web searches and Facebook will almost certainly turn up something in your neighborhood. Here are some of the local events I’ve attended/organized since January:

  • Kitsap County Council for Human Rights – council meetings, Immigrant Forum, LGBTQ Forum, annual conference
  • Showing Up for Racial Justice Kitsap – meetings, training
  • Black Lives Matter – standing on street with sign when they call for direct action. Knit a black beanie (the Seattle march in April asked us to wear black beanies)
  • Womens March – marched in Seattle, attend local group meetings, knit pussy hats (a dozen so far in many colors)
  • “Build Bridges Not Walls” community march on local bridge

I have met with groups in taverns, in churches, at events and on the street. It is inspiring and hopeful to connect with other people in real life. It grounds us in the humanity of the work.

Four: Donate.

Donate $1 or $5 or $500, whatever amount you can afford and you choose, to whatever cause you like. Here are some ideas:

  • Candidates you support for political office
  • Planned Parenthood
  • ACLU
  • Local immigrant rights group
  • Food banks and homeless shelters

Whenever I drive by the local Planned Parenthood and see fundamentalist “protesters” outside I drop in and give them money. In Washington state the initiative “Great Give” sets up web sites and makes it easy to donate to dozens of organizations. For the Kitsap Great Give I gave small amounts to every county organization feeding and housing people, especially kids.

Five: Prank the autocrats.

Thelemites are well known for our acerbic wit. Put your waggishness to good use! Humor deflates oppressors.

Six: Become an ally.

We can educate ourselves and listen to people who are experiencing injustice speak in their own voices. Here are some places to start.

Seven: Already an ally? Be a better ally!

Eight: Get really smart about one thing.

Pick one topic and drill down into it. Learn everything you can. Write a paper and post it somewhere – ping Thelemites Against Injustice if you don’t have your own web site. Here are some ideas.

  • Healthcare (systems around the world, US single payer ideas)
  • U.S. school to prison pipeline
  • U.S. gerrymandering and vote suppression
  • Poland’s slide into an authoritarian regime
  • Turkey’s slide into an authoritarian regime
  • How colonialism generates refugees
  • Tell us what you know!

Here are three essential books to start our education.

Nine: Start a local Thelemites Against Injustice chapter

Are there other Thelemites in your area who also resist tyranny? Get ’em together for coffee. Go as a group to marches. Contact the local immigrant assistance center and ask how you can help. Join the NAACP chapter, or Showing Up for Racial Justice chapter, or both. Attend fundraisers for food banks and homeless shelters. Most importantly share your own stories, pool your information and resources, and support each other in the work.

Ten. Live free.

Work, play and rest as you will.

Write, draw, paint, carve, etch, mould, build, dress as you will.

Love as you will.

Our freedom of thought and action stands against tyranny and manifests Thelema in the world.

Are Thelema and the Golden Dawn incompatible?

I am a Thelemite. I am also a Golden Dawn initiate. I see these as complementary rather than competitive, and I’m in good company!

I had the interesting experience of sitting on a panel on Ceremonial Magic in the Llewellyn suite at Pantheacon 2014. The subject was “The Way In”. How do you get started on the Ceremonial path? Lon Milo DuQuette represented Ordo Templi Orientis, Chic and Sandra Tabatha Cicero represented the Golden Dawn, Bruce McLennan (aka John Opsopaus) represented theurgy, and I represented women’s rituals.

Chic said that he started his magical career in both Golden Dawn and O.T.O. lodges. He had two temples in his house. At one point his higher-ups came to him and told him he had to specialize in one or the other and he chose the Golden Dawn. We all know the result – his work moved the order forward in time, he personally taught people who have become teachers of others, he wrote and co-wrote books whichpreserve rituals and knowledge. He made Golden Dawn magic accessible to our age.

Lon expressed the expectation that those who study Thelema should know the Golden Dawn rituals. If you have his how-to book The Magick of Aleister Crowley (or The Magick of Thelema if you have an older copy) you know that he explains how to do the Golden Dawn pentagram rituals before launching into a discussion of the Thelemic versions.

I started my Ceremonial career studying the Golden Dawn system with my partner Alex. We worked from Regardie’s un-indexed brick of Golden Dawn material. With no group around us we weren’t able to pull off initiations; the book did try to tell us how to do self-initiation but we gave it up as too complicated for us to figure out.

My first Ceremonial initiation was the O.T.O. Minerval. Eventually I worked through the Man of Earth initiations. Later a group formed locally to perform the Golden Dawn rituals and I jumped at the chance to finally experience these in person.

This was a different experience than the Man of Earth initiations. Where O.T.O. initiations are meant to be secret, the GD group worked from the Open Source Order of the Golden Dawn rituals, and we made our own redactions. Also, O.T.O. initiators must have a charter and must have achieved a higher degree than their initiates. Temple of Light and Darkness conducted the Golden Dawn rituals by the bootstrap method, which meant that sometimes we were acting as officer before we got to be the candidate. Interestingly, that didn’t seem to matter for the candidate, the ritual still packed its intended wallop.

Nothing in either set of rituals precluded participation in the other for me. Members of both groups do both sets. Remember Aleister Crowley himself undertook the Golden Dawn initiations to the grade of Adeptus Minor! Today the relationship between individual G.D. and O.T.O. members is generally cordial and collegial.

Of course it isn’t necessary to do both sets of rituals. Chic had a point, if you are going to delve deeply into a system you may decide to dedicate yourself to it. There is enough material in either system to last a lifetime. But if you are an initiate of one and are curious about the other, you may discover that you already have friends with a foot in both orders.

When Rose Kelly heard voices

From Wikimedia

Aleister Crowley was determined to impress his new wife, Rose (nee Kelly). For their honeymoon he planned a world tour. He showed off his big game hunting prowess. He organized a night in the King’s Chamber of the Great Pyramid where he performed a goetic invocation. One night in their Cairo flat he invoked the sylphs. Rose began to speak, saying “they are waiting for you.” This happened again the next night. On the third night the message clarified: “He who waits is Horus.” To test the channel Aleister took Rose to the Cairo museum and asked her to point out Horus. She led him to the funerary stele of the priest Ankh-f-n-khonsu which depicted the composite Ra and Horus, Re-Horakty.

This began the working that founded Thelema. Rose instructed Crowley how to perform a spring equinox ritual to Horus. Then she informed him that the entity who was instructing her was not Horus but Aiwass. A few weeks later Rose instructed Crowley to prepare himself to take dictation. For three days the entity Aiwass dictated to Crowley the three chapters of the Book of the Law.

Crowley came to understand himself as the reincarnation of Ankh-f-n-khonsu and eventually took the name Aiwass as the name of his Holy Guardian Angel. Even in his last years he continued to puzzle at the nature of the entity. Was Aiwass discarnate? Had he been a human being, possibly Assyrian? Crowley decided he did not know.

If all this seems extraordinary to us now it is because we have forgotten how important Spiritualism was as a religion. At the time Rose and Aleister were performing their workings there were eight million Spiritualists in America and England. In upper class drawing rooms all across the English speaking world women and men sat down at tables to communicate with the spirits of the dead.
Both women and men developed as mediums, but women were known to pick up the techniques more quickly.

In The Darkened Room Alex Owen traces some of the reasons Spiritualism attracted women in large numbers. The medium received messages from spirits; this played into the Victorian understanding of gender, contrasting the genteel passivity of upper class women with the coarse activity of working class women as well as masculine will-power. Laced into the corset of upper class morality, confined to the home and a narrow band of interests and influence, upper class women discovered they could escape these strictures in Spiritualist trance. Women rapidly assumed positions of power in a religion that validated feminine authority.

Edwardian occultism was an upper class phenomenon; the artists, actors, poets and writers who became magicians often lived on their own or other people’s inheritances. Upper class women held positions of authority not only in Spiritualism, but also in Theosophy, the Golden Dawn, and Ordo Templi Orientis. In the magical orders women and men engaged in visionary work in trance and in dreams, talking to spirits and flying from their bodies to visit one another and explore astral realms.

Interestingly, although their techniques were similar, many occultists took pains to distance themselves from Spiritualism. Anna Kingsford received visions which her scribe Edward Maitland recorded, but she held that these came not from discarnate human beings but from her own higher angelic self. The Golden Dawn also objected to the loss of consciousness involved in Spiritualism, where mediums could relinquish control of the body to the possessing spirit. The Neophyte Obligation from 1988 specified, “I will not suffer myself to be hypnotized, or mesmerized, nor will I place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions.”

Although both women and men received occult visions, in the magical orders it was very common for a conscious man to conduct the working with a woman in trance. There is some indication that Moina Mathers channeled rituals for the Golden Dawn under the direction of her husband Samuel Liddell MacGregor Mathers. In The Hermetic Brotherhood of Luxor Godwin et. al. list other couples who created occult texts through operations led by the man and channeled by the woman, including William Butler and Georgie Yeats, Laurence and Mary Oliphant, and Mary Ware and Max Theon.

In this context then it is unexceptional that Rose would fall into a trance during one of her husband’s workings and it was not unusual that she would dictate a ritual to him. Context also helps us recover the nuances of the working. A Pagan today would expect the ritual to be given by the deity Horus; a ceremonial magician would expect Crowley to receive dictation from his Holy Guardian Angel. But Rose heard Aiwass too, and Aleister kept the possibility open that Aiwass had been Assyrian. Remembering the importance of Spiritualism helps us make sense of that part of the story. The religious and occult milieu in which the Crowleys moved allowed for fluid exploration of the world of the spirit.

What we lack is Rose’s own description of her experience. Crowley said he heard Aiwass speaking from behind his shoulder. Did Rose? When did she know the voice was not Horus – when did he speak his name? What did she think the voice represented? Did she also experience the entity as her Higher Self? Did she hear it even when her husband wasn’t making an invocation? Did she hear it later in life? When she said “they” are waiting for you, who else was speaking?

It appears Rose did not practice magic in the same way that her husband did. In the historical record she appears as the perfect passive participant, speaking only to pass along messages. In her post-Aleister life she did not appear to continue to associate with magicians. If she left diaries or letters these have not reached print; she didn’t seem to leave any kind of record of her work. She may not have thought of it as hers at all, just as most biographers and magicians today treat the working as Aleister’s and not Rose’s. But she shared the experience, and we would know more about Thelema if we had her perspective on it.

Read more:
Rose and Aleister Crowley: Richard Kaczynski, Ph.D., Perdurabo
Spiritualism and women: Alex Owen, The Darkened Room and The Place of Enchantment
Neophyte obligation: David Griffin, Astral Masters and the Golden Dawn
Occult couples: Joscelyn Godwin, Christian Chanel, and John P. Deveney, The Hermetic Brotherhood of Luxor

The Stele of Revealing Translated

Doug Blake visited Egypt in 2013 in a spiritual pilgrimage. While he was not able to see the stele, as it is still packed away, he traveled extensively, speaking in Arabic as well as reading the hieroglyphs wherever he went. He has produced the newest translation of the stele, detailing exactly what the images represent and what the texts say, as well as speaking the texts. This work of devotion offers an immersion into the language of the stele.

Sex Positive Thelema


I’ve always been sex positive. From my earliest physical stirrings I’ve believed that the power flowing in my body is sacred and enjoying that power is normal. I’ve never understood why people feel “dirty” when engaging in sex. As a teen I hated that words describing genitals are used as curse words. I looked for terms that reflected the beauty of the body, jade stalk, jade gate, flower, rose.

I don’t understand sexual jealousy. There are lots of forms of jealousy I totally get. I’m jealous of the time my guy spends outside the house, I covet a pretty piece of jewelry on the arm of a friend, I wish I had the charmed life my elderly friend has enjoyed. Experiencing betrayal because someone I love has sex with someone else? I can’t tease out what makes that happen. Why does vulnerability shared with someone else invalidate vulnerability shared with me?

Feminism taught me to recognize the claims men make on women’s bodies. Female “chastity” ensured men that they would know the children they fathered were their own heirs. A woman’s sexuality was owned by her father until it was given to her husband. A medieval Christian woman could avoid marriage to a man by marrying Christ, the ultimate dedication of women’s sexuality to male power.
Feminism took my sexuality out of men’s hands and gave it back to me, affirming that I own my body. Marital rape finally became illegal in all 50 states in 1993 (shocking when you think about how short a time ago that was). Married women no longer give control of their bodies to their husbands. For every woman of every age, no means no.

The sex positive movement went a step further and proclaimed that yes means yes, that women own our pleasure and consent. The Center for Sex Positive Community defines the sex positive movement as “a social and philosophical movement that regards all consensual sexual activities as fundamentally healthy and pleasurable, and encourages sexual pleasure and experimentation.” I was in the crowd when the CSPC opened in Seattle in 1999, an enthusiastic supporter. Now there was not only a philosophy that gave me permission to explore sexuality, there was a community which supported that exploration, and in my home town too!

Pagan religion validated my youthful insight that sex is sacred. “All acts of love and pleasure are my rituals,” says the Star Goddess in Doreen Valiente’s Charge of the Goddess. The act that brings new life into the world is natural and welcome. Deity not only authorizes sexual acts, but also brings the sacred into manifestation. Sex allows us to touch the divine within each other and ourselves.

That said, Pagan and feminist communities aren’t always sex positive. Mainstream second wave feminism (white and middle class) typed sex workers as self-objectifying while the women themselves argued for their own agency. Translation: sex workers claim the right to define the meaning of their sexual acts even when their feminist sisters disapprove. Some of the Pagan communities I have worked in have been just as judgmental of women as the dominant culture, criticizing the way women dress and how many partners they have, gossiping about sexually active women as sluts and home-wreckers. As a Pagan sex magician I was often on the outside edge of acceptability. Stories circulated about doings at my house that were both accurate and false and always scandalous. The house motto was “the rumors are true”, a declaration of independence. We do what we do whether you approve or not.

Thelema tied all these life themes together. As a Thelemite I own my body and my sexuality. In Thelemic community there is more than just tolerance, there is an active expectation that women express ourselves as freely as men. “Come forth, o children, under the stars, & take your fill of love!” Feminist, sex-positive, sacred sexuality fits in the Thelemic framework.

When I first started attending Thelemic events I admired the way women strutted confidently and were not criticized but instead admired. Women could wear more than one partner on our arms, too. Thelemic community is the place where I have felt most free to express myself, where I haven’t had to soften or disguise or explain away any facet of my life. Thelema gave a feminist sex magician a home. It’s not perfect of course. I may not always be liked, but it’s not because of what I’m wearing or the things I do with my body; those are almost always celebrated.

Read more: my essay “Thelema and Consent” in Pagan Consent Culture.

Gnostic Priestess Prayer


As the Gnostic Mass begins the woman in the role of the priestess waits out of sight. The congregation recites the Gnostic Creed. When I am priestess I quietly recite the creed along with them. Just before I enter the temple I recite this prayer to help me transition from my everyday self to the ritual role.

Oh Nuit
Grant that I may be a worthy vessel to be your priestess.
I empty myself of me
to make space for thee.
Let enough of me remain
that I may perform the actions and words of this Mass correctly.
When these are complete
I empty myself of me entirely
so that only thee remains.

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Was Aleister Crowley a Witch?

Aleister Crowley from Wikimedia Commons
Aleister Crowley from Wikimedia Commons

Aleister Crowley from Wikimedia Commons

Gardner’s version of his meeting with Crowley

Gerald Gardner met Aleister Crowley in the last year of his life. We know that Crowley initiated Gardner into the O.T.O. and issued him a charter to form an O.T.O. camp. There are persistent stories that the initiatory currents went both ways – not only was Gardner an O.T.O. initiate, but Crowley was a Witch.

Gardner was introduced to Crowley by Arnold Crowther. Crowther’s widow Patricia told Heselton that Crowley had seemed knowledgeable about Witchcraft but wasn’t interested in rituals led by a High Priestess because he “wasn’t the sort to be bossed around by women”. Heselton quotes additional details Gardner provided about that first meeting to John Symonds: “He was very interested in the witch cult, and had some idea of combining it w. the Order, but nothing came of it.”

Gardner also wrote to Cecil Williamson that Crowley was “in the Cult” but found the nudity distasteful, although he highly approved of the Great Rite. Gardner also claimed that Crowley didn’t want to have to kneel to a High Priestess. Heselton immediately quotes sources who find this unlikely. How unlikely is apparent to anyone who has seen a Gnostic Mass in which the priest kneels before the nude (if she chooses) priestess on the altar.

Gardner’s biographer Phillip Heselton concludes that Crowley may have said something offhand about knowing about Witchcraft as a form of one-upmanship in his first meeting with Gardner.

Pickingill Brothers

There is however another source of stories about Crowley and Witchcraft. In the 1970s W.E. (Bill) Liddell published a series of articles which he claimed were written by pre-Gardnerian Witches who wished to remain anonymous. Liddell himself claimed both Gardnerian and Hereditary initiations, making him a bridge between the two worlds. The articles discussed the activities of George Pickingill, 1816 – 1909, a Witch in a hereditary line eight centuries old who founded nine covens in Canewdon in Essex. In 1994 Michael Howard assembled these articles in The Pickingill Papers, The Origin of the Gardnerian Craft.

In “Gerald Gardner and his Detractors” Liddell (or the anonymous Witch) claims that Allan Bennett was one of Pickingill’s pupils. Bennett was both a member of the Golden Dawn and a Buddhist and Crowley’s first teacher in these spiritual paths. The article claims Bennett passed a third spiritual practice to Crowley – Witchcraft. Bennett introduced Crowley to one of Pickingill’s nine covens. Crowley received the Second Rite in Hereditary Witchcraft but was rapidly expelled; however he used the material he received in later rituals.

Liddell’s story goes on: this means that when Crowley met Gardner the two men discovered they not only shared Masonry but initiation into Pickingill covens. Crowley reproduced from memory the book of Witchcraft rituals he had received from his initiators and this material was one of the sources Gardner used in creating his books. When Crowley affiliated Gardner into O.T.O, Gardner reciprocated by inducting Crowley into Gardnerian Craft.

There is no documentation to substantiate any of these stories. Heselton notes that Ronald Hutton discounts all the stories of Crowley’s involvements with Witchcraft on the grounds that there is no mention of this in his diaries.

It is interesting that the Liddell articles equally disapprove of Crowley, Gardner, and Pickingill! The Hereditary Craft “brethren” purporting to write this material condemn Pickingill’s rejection of Christianity, Gardner’s insistence on nudity and the power of the priestess, and Crowley’s overt sexuality.

Fellow Travelers

I’m not seriously suggesting that Crowley was an initiated Witch; surely we would have heard about it from him rather than anonymous sources if the rumors were true. What I find interesting is that Crowley’s and Gardner’s work have so much in common. They were English gentlemen and Masons. Both rejected Christianity and explored numerous magical and spiritual paths – Crowley was a Golden Dawn initiate and a Buddhist, Gardner was a Rosicrucian and a Druid. Both were inducted into existing magical groups, Gardner into Witchcraft, Crowley into O.T.O. Both rewrote the rituals they were given and placed an indelible stamp on that spiritual path. Gardnerian Witchcraft is the most widely known and practiced form of Witchcraft in the world. O.T.O. is governed by Aleister Crowley’s foundational writings and performs his initiatory and sacramental rituals.

They knew each other and supported each other’s visions. They share the same critics too. The persistent stories that Crowley wrote Gardnerian rituals or himself used hereditary Witchcraft rituals in his own work are not historical fact, they are disproved or unproved, but are interesting because they point to the consonance of the two men’s work.

Read more:

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Was Gerald Gardner head of the O.T.O.?

Aleister Crowley from Wikimedia Commons
Aleister Crowley from Wikimedia Commons

Aleister Crowley from Wikimedia Commons

Many Witches are unaware how deeply involved Gerald Gardner was with Ordo Templi Orientis. How Gardner came to think of himself of head of the O.T.O. in Europe, however briefly, shines a light on Gardner’s wide contacts in the esoteric communities, the last days of Aleister Crowley’s life, and the chaos caused by the Second World War.

Seventy years after the end of World War II we have forgotten how violently it disrupted life in Europe and England. Nazis imprisoned and killed not only Jews but many other targeted groups, including O.T.O. members. Karl Germer, second in command of the Order, was sent to a Nazi concentration camp precisely because of his O.T.O. leadership. By the end of the war the only functioning O.T.O. group was Agape Lodge in southern California, well away from the front lines.

Crowley lived through the bombing of London but was ultimately forced out of the city. Eventually he settled in a haunted Victorian guest house called Netherwood in the medieval port town of Hastings. He knew his health was fading and keenly felt the obligation to assure continuity of leadership of O.T.O. He was greatly relieved to learn that Germer survived the war. However, worried about Germer’s age and health, Crowley cast about for additional leaders to succeed Germer after his death.

Among the visitors to Netherwood was Grady McMurtry, an American ordnance officer stationed in England, as well as a first degree initiate from Agape Lodge. McMurtry became Crowley’s student. Eventually Crowley appointed him representative of O.T.O. in America and issued him emergency authorization to take charge of the Order should it ever be necessary.

Gardner meets Crowley

Gerald Gardner also met Crowley at Hastings. The two Masons apparently hit it off. Crowley affiliated Gardner into the O.T.O. based on his Masonic membership. Heselton pieced together interviews with people who knew Gardner and Crowley to contextualize what appears to have happened. The O.T.O. in England had dwindled to just a few people, and Crowley was in ill health, so it wasn’t possible to mount an elaborate initiation as we do today. Crowley and another O.T.O. initiate probably performed the Minerval initiation, and then Crowley “read through” Gardner to the subsequent grades. Gardner did pay the going rate for the VII, and Heselton and Kaczynski both settle on VII as his likely degree.

Charter to form an O.T.O. camp

In 1947 there were O.T.O. initiates in the U.K. but there was no functioning body. Crowley wrote to a contact that a new camp was forming and London candidates for initiation should be referred to Gardner. It is clear that Crowley had issued Gardner a charter to initiate and to form an encampment. A charter does exist and is currently in the possession of Allen Greenfield.

The charter however does not appear to have been written by Crowley – it is not in his handwriting and the language is not correct. Heselton concludes that Crowley probably scribbled something and Gardner prepared a more official looking document himself. Is the signature on the document Crowley’s? He might have signed it, or Gardner could have copied the signature from the original.

Who gets the papers?

Gardner traveled to America that winter and was still there when Crowley died on December 1, 1947. What was Gardner’s standing after Crowley’s death? Lady Frieda Harris wrote to Karl Germer in January calling Gardner the head of the Order in Europe. A few weeks after Crowley died, Gardner wrote to the owner of Netherwood, Vernon Symonds, identifying himself as the head of the O.T.O. in Europe and asking for any papers Crowley had left. Heselton believes that Gardner was interested in preserving Crowley’s papers and making sure they did not fall into the wrong hands.

In the event Karl Germer succeeded Crowley as Outer Head of the Order and did receive most of the materials from his estate. Grady McMurtry represented O.T.O. in America, and Gerald Gardner was sorted out as head of the O.T.O. in the U.K.

Gardner chooses Witchcraft

Gardner returned to England in March 1948. On his return he did not continue the work of setting up an O.T.O. camp. Crowley had referred candidates for initiation to Gardner, but Gardner wrote later that these candidates had been sent away by the army or lived at some distance so he was unable to bring them into the Order. At that point he was 63 and cited ill health among the reasons he did not pursue setting up the camp. Heselton notes:

He was far from being a bright young spark ready to take over and revitalize a moribund O.T.O. but an ailing and aging asthmatic who was set in his ways and, when it came to it, unwilling and unable to give the level of commitment that such a post demanded.

Instead, Gardner focused his energies on promoting, preserving, and publishing information about Witchcraft. We know him today as the person who brought Witchcraft out into the open, inspiring a religious revival that has grown into a worldwide movement.

Gerald Gardner himself explored Thelema but chose Witchcraft as his life’s work. His involvement demonstrates as clearly as anything can that these are compatible paths.

Read more:

O.T.O. initiate Richard Kaczynski minutely surveys Crowley’s life in Perdurabo, while initiated Gardnerian Phillip Heselton traces Gerald Gardner’s life in Gerald Gardner and the Cauldron of Inspiration.