A Guide to the Study of Aleisterian Thelema

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When one decides to study Aleisterian Thelema, an immediate glance at all the materials
quickly shows how daunting this task can be. The central figure in Thelema at this time,
Aleister Crowley, was very prolific, and left behind several books, dozens of tracts and
epistles, and literally hundreds of essays, letters, and journal entries. Plus, he often used
unfamiliar language and made oblique references to obscure texts and people. Add to
that Crowleys penchant for self-contradiction, personal aggrandizement, intentional
obfuscation, and tongue-in-cheek wit, and its no wonder so many people throw up their
hands in frustration.
Unfortunately, there really isn't any other way than to plow your way through it, and
nothing can prevent it from being a time consuming (and potentially life-long) task.
However, it is possible to structure the effort so that the material makes more sense and
can be integrated in a more efficient way. This Guide is an attempt to do exactly that.
Please understand that this Guide is my own, and as such is biased by my own point of
view and level of understanding. However, almost all of the selected readings will offer
positions different from mine, so you will hopefully get a full range of ideas. My only hope
is that you will, throughout your initial studies and beyond, maintain your curiosity,
skepticism, and confidence in your own ability to make sound judgments and achieve
profound insight. I end this introduction with the words of Aleister Crowley
"We insist from the beginning on the individual character of the work, and upon the necessity of maintaining
the objective and sceptical standpoint. You are explicitly warned against reliance upon "authority," even that
of the Order itself." (Magick Without Tears)
"I slept with faith and found a corpse in my arms on awakening; I drank and danced all night with doubt and
found her a virgin in the morning." (The Book of Lies)
"The central principle of my teaching is to compel the pupil to rely on his own resources, and having thus
acquired good judgment and confidence, to develop intelligent initiative." (Confessions)
"I certainly have no intention of "holding you down" to "a narrow path of work" or any path. All I can do is to
help you to understand clearly the laws of your own nature, so that you may go ahead without extraneous
influence. It does not follow that a plan that I have found successful in my own case will be any use to you. [...]
Most teachers, consciously or unconsciously, try to get others to follow in their steps. I might as well dress you
up in my castoff clothing!" (Magick Without Tears)

Overview of Thelema
There are many synopses of Aleisterian Thelema out there, and most of them do a good
job of covering the basics. If you are completely unfamiliar with Thelema, then a brief
survey of these usually short essays will give the student a good head start.
Selected writings providing an overview of Thelema:
Thelema 101, my own brief overview
Thelema (Wikipedia)
What is Thelema? by Vere Chappell

The Law of Thelema, on ReligiousTolerance.org

Introduction to Thelema, one of the best intros I've read

If you meet Aleister Crowley on the road, kill him

At this point in time, to study Thelema is to study Aleister Crowley. From a certain point
of view, Thelema was invented by him, in that he is the scribe of a Thelemic sacred
text The Book of the Law (Liber AL), as well as being the author of a core set of holy
books, spiritual epistles, a large set of interpretations of said materials, and a corpus of
general beliefs and practices. Even when modern Thelemites offer their unique takes on
Thelema, they are generally compared (either positively or negatively) to Crowley and
his core conceptions.
To get a full understanding of Aleisterian Thelema, however, it is necessary to
understand Crowley so that his personal influence can be recognized apart from its core
principles. In this way, it will be possible for the student to translate his works into
something that is valuable and relevant for herself. In the end, Thelema is not about
Aleister Crowley; it is about you.
It is useful to always remember who Crowley was: he was a White, wealthy, Victorian-era
British male. His parents were radically fundamental Christians (his only text for many
years was the Bible), and it seems likely that both of them were emotionally and
physically distant from him; plus he was an only child. He grew up with servants,
nannies, tutors, private schools, and the means to afford almost any pursuit. Clearly he
was wicked smart, naturally audacious and athletic, and reasonably attractive.

Aleister Crowley

A defining aspect of Crowley, which comes across over the entire span of his literary
work, is his deep need to be special and the resulting internal conflict between orthodoxy
and rebellion. This desperate need for validation and specialness was possibly due to
growing up with cold and stern parents, and resulted not only in his conflict but also a
common coping mechanism: grandiose narcissism. In terms of his conflict, on the one
hand, he very much identified with being a British gentleman of means, and wanted the
respect and acceptance of many upper crust institutions (or at least to present the image

that he had it). Not only did this help assuage his sense of inadequacy, but certainly held
the attraction to the privilege that wealth and class affords. On the other hand, he very
much enjoyed rebelling against the status quo, again as a way of feeling special. One
very real part of this was certainly inspired by his bisexuality, which at the time was a
crime and had far less acceptance than even the little it has today. To his credit, he
became quite vocal about his sexual attraction to men and was an ardent warrior in the
battle for sexual liberation in a time when it was severely curtailed. However, he also
tried to become a part of anti-establishment European bohemianism, which celebrated
free love, drug use, and creative expression. Unfortunately, because he always had one
foot in each world (and also his grandiose behavior), he was ultimately dismissed by
both.
As Crowley grew into adulthood, several themes emerged. First and foremost was a drive
to achieve fame (or at least notoriety) and success, and only on his own terms. His utter
contempt for the Protestant brand of puritanical Christianity would also drive him, most
especially in his rebellion against sexual restriction of any (adult) kind. Science and logic
held a strong appeal for him, although he never really pursued formal training in the
physical sciences. Politically, Crowley could perhaps be best described as a Social
Darwinist, which generally said that those who were poor or ill were so by design (either
their own or natures), and should be ignored at best and at worst directly killed off,
supposedly all for the long-term benefit of the Human/White race (this kind of language
is suffused throughout his writing). His narcissism also made it very difficult for him to
form healthy, intimate relationships with people, so although he always surrounded
himself by people, he always managed eventually to drive them away.
Another important thing to keep in mind is that Crowley was very much a gentleman of
his times, even when he went out of his way to go against the social grain. For example,
although Crowley was in some ways unusually pro-womanmostly in terms of her right
to express herself sexuallyhe did have distinctly misogynistic attitudes and beliefs,
which mirrored the general opinion of women at the time. Likewise, he could be terribly
racist, much like most White men of his social rank and upbringing. Also, unusual
mystical and occult interests were a popular pastime in his day, including a proliferation
of "secret societies," the new study of Egyptology, and a resurgence of ancient gnostic
and occult knowledge. Crowley was powerfully drawn to this occult world, and was driven
not only to reach his own spiritual heights, but to climb (ruthlessly at times) to the top of
that particular social pyramid.
None of this is to say that Crowley wasn't brilliant and at times truly inspired. Clearly he
was, and this is why he is worth studying. But never forget that he was a human being
with his own unique talents, drives, education, flaws, culture, attitudes, prejudices, and
set of life experiencesall of which influenced his development of Thelema. Moreover,
Crowley was a powerful writer, but he did not always write in good faithespecially when
he was writing to vilify or manipulate another (such as Liber Apotheosis). Likewise,
Crowley was highly motivated to secure his own mythology, which often resulted in
painting rosy pictures, playing fast and loose with factual events, and denying
responsibility for his own mistakes and misjudgments. At the same time, there is every
reason to believe that when it came to Thelema itselfits practices, spiritual
provenance, philosophical implications, and general aimsCrowley was utterly sincere. It
is reasonable to assume that, in the end, Crowley genuinely did have a grand vision for

society, and although his personal foibles sabotaged most of his efforts to accomplish
the changes he sought in his lifetime, he left behind a rich legacy that we are invited to
explore and advance in our own unique ways.
Selected writings about Aleister Crowley:
Aleister Crowley (Wikipedia)
Aleister Crowley Timeline
Crowleys Personality, by Tim Maroney
Perdurabo: The Life of Aleister Crowley, by Richard Kaczynski, PhD. (Amazon)
By Crowley
The Equinox of the Gods
The Confessions of Aleister Crowley

Antecedents and Influences

Despite his mountain of written work, the fact is Crowley presented virtually nothing that
was original. The philosophy of Thelema was a combination of ideas taken from writers
like Franois Rabelais and Friedrich Nietzsche; the cosmology was inspired by the thenpopular Egypto-Hermetic system; the mystical aspects were almost verbatim reflections
of systems like Buddhism and Kaballah; the political ideas were an awkward combination
of rightist Social Darwinism and leftist Bohemianism; the magical elements were either
taken from or founded in ritual technology Crowley learned in the Golden Dawn; and
ecclesiastical structures were variations on the Catholic and Orthodox churches.
Moreover, he was profoundly influenced by the Bible, Freemasonry, the utopian and
bohemian movements in Europe, and the psychology of Sigmund Freud.
What Crowley did was to synthesize all these elements into a somewhat coherent whole.
Moreover, he had an amazing capability for changing his literary voice, moving from
prophet to teacher to essayist to storyteller to buffoon. His ability to speak with so many
voices enabled him to flesh out an entire system of thought, belief, and practice that
integrated turn of the century philosophies and movements with ancient spiritual
practices.
Crowley was certainly not the first to utter the phrase Do what thou wilt or to use the
word . Thelema is a modern manifestation and expansion of the ancient notion of
Will. The word first appears in the Bible in several places exemplifying divine will, such as
in the Lords Prayer: Your kingdom come. Your will () be done, On earth as it is in
heaven. (Matthew 6:10). Crowley was heavily inspired from many sources (many of
which he never openly acknowledged), including books, philosophers, political
movements, scientific theories, social fads, and more. The list below is but the tip of the
iceberg.
Selected readings regarding antecedents of Thelema:
The Antecedents of Thelema, by Crowley

Historical Books

Franois Rabelais (1493-1553), the "First Thelemite"

During the Renaissance, in 1499, a famous and unusual book called Hypnerotomachia
Poliphili(Poliphilos Strife of Love in a Dream) was published. The author is unknown,
although several names are guessed at, including Brother Francesco Colonna (the
favored theory), Leon Battista Alberti, Lorenzo de Medici, and Aldus Manutius (the
publisher). In this book, there is a character, Thelemia, who is representitive of the Will of
Poliphilo. A small quote: Thelemia, who with a flattering and smiling grace said unto me,
Poliphilus, this is the place where thou shalt not continue long, but thou shalt find the
dearest thing which thou lovest in the world, & which thou hast in thy heart, without
intermission determined to seek and desire.
A major influence on Crowleys conception of Thelema came from Franois Rabelais, a
16th century monk of both the Franciscan and Benedictine orders. His famous series of
books, Gargantua and Pantagruel,told the satirical story of two giants (father and son)
and their various adventures. In several chapters, Rabelais tells of how Gargantua built a
monastery called the Abbaye de Thlme. Written to make fun of monastic institutions, it
has many humorous aspects, including a swimming pool. For our purposes, it also
describes their monastic life as being one guided by free will and pleasure, with only one
stated rule: Fais ce que veulx [Do What Thou Wilt]. These chapters had a profound
influence on Crowley.
Selected readings regarding Hypnerotomachia Poliphili and Rabelais:
Hypnerotomachia Poliphili, the translation by Robert Dallington
Hypnerotomachia Poliphili, scans of the original printing, including the beautiful woodcuts (language is Italian,
of course)
The Complete Gargantua and Pantagruel, by Francois Rabelais
How Gargantua caused to be built for the Monk the Abbey of Theleme, Ch. 52 of Gargantua and Pantagruel,
followed by the next five that deal with the Abbey

Rabelais: The First Thelemite

Eliphas Lvi

Alphonse Louis Constant, aka Eliphas Lvi

Eliphas Lvi was born Alphonse Louis Constant in 1810, and was a very influential writer on the topics of magic
and Hebrew mysticism. He is considered by many to be the prime mover in the revival of magic in the West
during the 19th century, and his ideas became a cornerstone of numerous occult movements and organizations.
Crowley actually claimed to be a reincarnation of Lvi. He is perhaps best known now for his (in)famous drawing
of Baphomet.
Selected readings regarding Eliphas Lvi:
Eliphas Lvi (Wikipedia)
Alphonse Louis Constant, bio by T. Apiryon
Transcendental Magic: Its Doctrine and Ritual, by Lvi
The Paradoxes of the Highest Science, by Lvi

Friedrich Nietzsche

Friedrich Nietzsche (1844-1900)

There are many other antecedents of Thelema that are more indirect. Perhaps the most
influential was the 19th century philosophy of Friedrich Nietzsche, especially his notions
of master/slave morality, the dissolution of traditional Christian principles and
institutions, and the coming of the Overman, who abandons all social mores and creates
his own ideas of right and wrong (it is possible to interpret much of Crowleys notions of
the Thelemic New Aeon as being a time for the rise of the Overman). Nietzsches
impact on Crowley cannot be overstated.
Selected readings regarding Nietzsche:
Philosophy of Friedrich Nietzsche (Wikipedia)

Social Darwinism
Another major influence was the loose set of political ideologies now referred to as Social
Darwinism, which was very popular in Crowleys day. In essence, it had two arguments.

Francis Galton (1822-1911), a respected social scientist who originatedeugenics, a philosophy that aims to use selective
breeding to "advance the race."

One is that society evolves more or less as biological species do, and as such, human individuals or groups either
pull the race forward or hold it back. The other is that the worth of a person or group is based on his or her
fitness to succeed within the social environment (regardless of context, upbringing, and available resources and
social support). In both cases, things like exploitation, abuse, racial or gender discrimination, poverty, and even
genocide can be justified on the grounds that Nature allows or even demands them. One popular idea that came
out of this movement was eugenics, which essentially advocated human breeding programs.

Although Crowley did not go so far as to suggest that active genocide was a good thing
(he even offered lukewarm criticism of Hitler), he was taken in by the general concepts,
including dog-eat-dogism (which he referred to as manliness) and arguing that efforts
to help those who were poor, handicapped, or otherwise disadvantaged was antithetical
to the advancement of the race. Unfortunately, Social Darwwinism infests many of his
writings, sometimes explicitly and sometimes implicitly. When encountered by the
student, these notions should be recognized for what they area discredited philosophy
based on sloppy and disproved interpretations of the scientific theory of evolution used
to justify some of the least noble of human traits.
Selected readings regarding Social Darwinism:
Social Darwinism (Wikipedia)
In the Name of Darwin, by Daniel Kevles

Bohemianism
The Bohemians were a European subculture of artists, writers, actors, and musicians, named as such because
they started to live in the poorer gypsy neighborhoods in France (at a time when Gypsies were believed to have
originated in Bohemia).

Poet Charles Baudelaire (1821-1867) epitomized both the Bohemian and Dandy movements which cried pater le
bourgeois ("shock the middle-class"). Crowley enthusiastically took up that cry.

Their countercultural system rejected bourgeois values, strict Victorian morals, and the selfish pursuit of wealth.
As such, they celebrated creative expression, promiscuous sex, excessive alcohol and drug use (especially opium),
a more equal role for women, and a carefree lifestyle.

Crowley identified strongly with this groupalthough he didn't always hold to their
values, such as their disdain for propertyand he tried very hard to integrate himself
into their number (with limited success). He certainly fit to a certain extent because of

his bisexuality, decadent poetry, and rejection of Protestant-inspired values, especially as

they related to sexual expression. However, because Crowley came from money and
never fully rejected that world, he could perhaps be better thought of as a Dandy, which
were akin to the Bohemians but did not live in abject poverty, chose to bathe regularly,
and often had an appetite for celebrity. Just as Bohemians and Dandies often
intermingled, so too did Crowley walk in both worlds (similar to Baudelaire, the French
poet), integrating many of their philosophies into his Thelemic writings.
The following quote from Baudelaire sums up both movements well: Alas, the vices of
man, as horrifying as they are presumed to be, contain proof (if only in their infinite
expansiveness!) of his bent for the infinite.
Selected readings regarding Bohemianism:
Bohemianism (Wikipedia)
Bohemianism and Counter-Culture
Dandy (Wikipedia)
Bohemian Manifesto, a modern take
Baudelaire quotes

Egyptology

Great Sphinx of Giza

When Jean-Franois Champollion announced in 1822 that he had cracked the system of
Egyptian hieroglyphics using the Rosetta Stone, he opened a floodgate of interest about
ancient Egypt. Sometimes referred to as Egyptomania, 19th century Europe had a strong
fascination with Egyptian culture and history, which manifested in many areas, including
architecture, furniture, literature, art, and, of course, spiritual beliefs and occult
practices. It is no coincidence that Crowley and his new wife Rose included Egypt on their
honeymoon tour or that Liber Legis is populated by variations on Egyptian deities.
Selected readings regarding Egyptology:
Egyptomania (Wikipedia)
The History of Egyptology

The Qabalah and the Tree of Life

The Qabalah is an ancient received tradition of Jewish mysticism that attempts to provide
insight into the spiritual nature of God, Mankind, and the universe. The student of
Thelema will be seriously handicapped without at least a basic understanding of the
system and its core vocabulary. This is because the Qabalah plays a central role in how
the spiritual/magical concepts of Thelema are organized and discussed. Even if one
places no value whatsoever on the nature of the Qabalah itself, the technical jargon and
general theory are required to understand a large majority of Thelemic writings.

The Tree of Life

The Tree of Life is essentially a model depicting the spiritual universe, and is often
explained as being a conceptual filing cabinet. It is amazingly complex, and can be itself
a subject for life-long study. A major function of the Tree is the use of correspondences.
Each component represents various mystical and occult concepts, including astrological
structures, deities from various pantheons, magical concepts, and pretty much
everything but the kitchen sink. In this way, various concepts can be grouped together in
meaningful ways, which can be very useful for spiritual practices such as meditation and
magick ritual. Crowley kindly published many of these correspondences in his book, 777,
a vital resource for the Thelemic student.

For the beginning student, a good place to start is to become familiar with the following
core elements of the Tree:
The ten sephiroth (sing. sephira), which are the spheres or emanations of Godthey can be examined
individually or in various patterns, such as in triads (e.g. the top three are called The Supernals) or in columns
(the three PillarsSeverity, Balance or Middle, and Mercy).
Kether, CrownPluto (dimensionless point, indivisible, ultimate potential, root of all things, Essence of Being)
Chokmah, WisdomNeptune/Zodiac (Masculine, Will, drive to create, Father, energizing force, Chaos)
Binah, UnderstandingSaturn (Feminine, Receptivity, Creativity itself, Mother, Babalon)
Chesed, MercyJupiter (law, structure, stability of forces)

Geburah, StrengthMars (powerful, aggressive, war-like)

Tiphareth, BeautySol (harmony, balance, joy, the Axel, the Sun)
Netzach, VictoryVenus (Eros, beauty, seduction)
Hod, SplendourMercury (intelligence, logic, communication, commerce)
Yesod, The FoundationLuna (astral plane, illusion, reflectivity, stable change)
Malkuth, The KingdomEarth (physical manifestation, completion, matter, crystallization of forces)
The 22 Paths, which connect each of the sephiroth. These are generally represented by the 22 Hebrew letters, the
Trump cards of the Tarot, and the classical elements (air, earth, fire, water, spirit), planets, and signs of the
Zodiac. The student is strongly encouraged to memorize all five of these categories.
The Veils.
Veils of Negative Existence, which together formulate the hidden essence of existence not yet called into being.
Ain (Light)
Ain Soph (Without Limit)
Ain Soph Aur (Limitless Light)
The Veil of the Abyss, a central concept within Thelema, representing the transition from the actual to the
ideal, requiring the destruction of the individual ego.
The Veil of Paroketh, a Veil that is actually discussed very little within Thelema.
The Four Worlds
Atziluth (The Archetypal World)the preliminary phase of Divine Creation
Briah (The Creative World)defining initial forms to the primordial energy of Atziluth
Yetzirah (The Formative World)divine energy is divided and separated into actual qualities
Assiah (The Material World)the physical universe where things function in time and space
The Parts of the Soul
Yechidah (The Self)
Chiah (The Life Force)
Neshama (The Intuition)
Ruach (The Intellect)
Nephesh (The Animal Soul)

Gematria
Stated simply, gematria is the art of numerology using the Hebrew letters. Numbers are
assigned to the alphabet and is used to create values for words and concepts. By this
method, various terms can be connected in a meaningful way, sometimes providing

insight into otherwise obscure language. This general method can also be applied to
other alphabets, especially Greek and Arabic.
An example: Will in Greek (Thelema : ) adds up to 93, as does the Greek word
for Love (Agape : ). In this way, Will and Love are closely associated. Other
important Thelemic values you will run across include:
11: Magick, Nuit, Hadit and Ra-Hoor-Khuit
13: Unity
31: AL, Key to Liber Legis (1/3 of 93)
56: Nuit
93: Thelema, Agape, Aiwaz (dictated Liber Legis)
156: Babalon
418: Abrahadabra (Word of the Aeon), Boleskine (House of Crowley), the Great Work
666: To Mega Therion (The Great Beast)

This technique is used extensively in Crowleys writings, and the general concept needs
to be grasped to understand why he thought it was so important. Something to keep in
mind is that Crowley often played very loose with the rules when he wanted a word or
name to add up to something meaningful to him. Like the Qabalah in general, even if the
student places no inherent value in gematria (which can seem terribly arbitrary), it needs
to be understood to grasp much of Crowleys writings.
Selected writings on the Qabalah:
Tree of Life (Thelemapedia)
Qabalah (Thelemapedia)
Kaballah (Wikipedia)
Garden Of Pomegranates, by Isreal Regardie (Amazon)
Hermetic Kabbalah, links to good resources
The Hebrew Alphabet, including values and names (Thelemapedia)
Gematria (Wikipedia)
English Qabalah, an interesting example of creating original Qabalistic theories
Selected writings by Crowley:
The Qabalah: The Best Training for Memory, chapter 4 from Magick Without Tears
The Universe: The 0 = 2 Equation, chapter 5 from Magick Without Tears
The Tree of Life, from Part I of The Book of Thoth

Appendix B from The Book of Thoth

Man, the first chapter from Little Esssays Towards Truth
A Brief Essay Upon the Nature and Significance of the Magical Alphabet, from 777
Gematria, which includes the essays Qabalistic Dogma and An Essay Upon Number, originally published in
"The Temple of Solomon the King" in The Equinox I:5, and reprinted as "Gematria" in 777.
777 vel Prolegomena Symbolica Ad Systemam Sceptico Mysticae (Amazon) here is a site with all the tables...

Organizations
Although Crowley was a member of several orders (or secret societies), there are three
that are most relevant to the beginning student: The Hermetic Order of the Golden
Dawn, the AA, and Ordo Templi Orientis. It is important to get at least a basic
understanding of these organizations, because they each, in their own way, had a
significant influence on the development of Thelema. Also, much of what Crowley wrote
was in direct reference to one or more of these ordersespecially the AA, his own
organization. Of the three, only the Golden Dawn is no longer in existence (although
several small groups currently use the name and remain dedicated to carrying on their
tradition in various manifestations).

The Hermetic Order of the Golden Dawn

The Rosy Cross of the Golden Dawn

In the mid- to late-19th century, secret societies and mystical orders were everywhere.
The Freemasons remained at the top of the pile, but there were literally dozens of
offshoots and original groups. Of these, the Golden Dawn was arguably the preeminent
order when it came to the combination of spiritual development and occult practice. At
one point it bragged of members such as actress Florence Farr and poet William Butler
Yeats. Beyond a doubt, the HGD had a huge impact on 20th century western occultism.
In a way, the Golden Dawn is what kicked off Crowleys occult career. He was initiated

into the order in 1898, and quickly climbed the ranks. It was here that he first began to
learn of Qabalah, magick ritual, and other occult practices, such as astrology and the
Tarot. Many of the core magical technologies that he eventually used were either based
on or directly taken from Golden Dawn rituals and teachings. The Golden Dawn was also
where he met several important people in his life, including Allan Bennett (who
introduced him to Buddhism), Arthur Edward Waite (well known for his tarot deck), and
Samuel Liddell MacGregor Mathers, the leader of the Golden Dawn. Crowley would
always remain grateful to Bennett, but he despised Waite, and eventually became bitter
enemies with Mathers (who he had looked to originally as a mentor).
Also, keep an eye on the topic of the Secret Chiefs, the alleged transcendental
managers of the cosmos and mankind. Several orders based their legitimacy from
contact with the Secret Chiefs, the Golden Dawn included. Mathers himself claimed to
have made contact with these supernatural beings, and used it to maintain his mastery
of the order, as well as introduce a new set of Inner Order initiations (called the AA).
This is all relevant, because Crowley was quite invested in the whole Secret Chiefs idea,
using it to justify his own eventual claims to spiritual authority. Again, you will have to
draw your own conclusions about the veracity and necessity of the Secret Chiefs.
Finally, it is important to note that Crowley borrowed from the Golden Dawns initiatory
structure almost verbatim when he set up his own organization, the AA(although the
HGD probably got the initiatory titles from another organization, Masonic Societas
Rosicruciana, and they likely got it from somewhere else...there is a lot of inbreeding and
plagiarism in occult circles, and Crowley was no exception).
Selected readings about the Golden Dawn:
The Golden Dawn (Wikipedia)
Golden Dawn Lectures and Rituals
Golden Dawn F.A.Q.
The History of the Golden Dawn by Chic and Tabatha Cicero
The Golden Dawn, by Isreal Regardie (Amazon)
By Crowley
The Hermit, Part IV of "The Temple of Solomon the King"
The Secret Chiefs, chapter 9 from Magick Without Tears

The AA
In 1907 Aleister Crowley, along with George Cecil Jones, founded the AA as a separate
and complete system after the collapse of The Golden Dawn. It was designed to be a
teaching order where members have no knowledge or contact with each other with the
sole exception of ones immediate teacher or student. As such, it is highly focused on the
spiritual advancement of the individual, the model of which is the Tree of Life (borrowed
from the HGD), with the adept "traveling" from Malkuth to Kether (now you see why it is

useful to read up on Qabalah first).

Seal of the AA

Also called the Great White Brotherhood, the order consists of eleven "grades", each of
which represent a specific spiritual/mystical state of being, and where important magical
oaths are taken. Although each grade requires certain tasks to be accomplished and
ritual/yogic skills to be mastered, there are really only two goals in mind: attaining the
Knowledge and Conversation of ones Holy Guardian Angel (in the 5=6 grade, Adeptus
Minor), and the Crossing of the Abyss (in the 8=3 grade, Magister Templi or Master of the
Temple). These two critical events were (and largely still are) considered necessary to
know and accomplish ones True Will, and were to become the core goals of all Thelemic
spiritual practices.
Crowley worked very hard to tie Thelemae.g. The Book of the Law and all the Holy
Books (see below)directly to the AA. He also labored to establish the mythology of
the order as being an ancient organization, even granting retroactive membership to
many spiritual leaders from the past. It is arguable that Crowleys writings and
mythology-making about the AA are a main cause of confusion about Thelema and its
core tenets. Instead of Thelema simply being a thing unto itself, sustained only by its
own principles, Crowley tied it to a small and now-fractured organization characterized
by internal conflict and haunted by less-than-sane authority figures (e.g. C.S. Jones and
M.R. Motta).
The student of Thelema will be well-served by remembering that the AA is an
invention of Crowley, created out of the ashes of the Golden Dawn (which he, in no small
part, helped to burn down). Moreover, The Book of the Law was written about two years
before the AA was even an idea in Crowleys and Jones' head. This is not to say that
working the AA system couldn't be a rewarding experience: there is no doubt that it
has been for many adepts, and this introduction is not intended to dissuade people from
joining. In general, though, always be willing to question the veracity and motives behind
Crowleys insistence on making Thelema a product of the AA rather than the other
way around.
Selected readings about the AA:
Argenteum Astrum (Wikipedia)

An Open Epistle on the Birth of the AA, by Frater A, which also includes a very nice summary of Crowleys
mystical career
Introduction to the AA
By Crowley
One Star in Sight
Liber Collegi Sancti, Being the Tasks of the Grades and their Oaths
An Account of AA
The AA and the Planet, ch. 75 from Magick Without Tears
The AA Official Syllabus
Liber Causae AA

Ordo Templi Orientis

The third important organization is O.T.O.Ordo Templi Orientis or Order of the Temple of
the East. It was founded at the turn of the 20th century by Carl Kellner, a wealthy
German Freemason and paper chemist. Kellner reportedly had discovered what he
thought was a key to all the secrets of Freemasonry (the mothership of fraternal orders),
and wanted to create an Academia Masonica to teach it. This general idea was to
eventually lead, with the help of Theodor Reuss, to the founding of Ordo Templi Orientis.

Carl Kellner (1851-1905), the founder of OTO

Reuss, who became the first Outer Head of the Order, initiated Crowley into O.T.O. in
1910 and two years later made him head of the Order in Great Britain and Ireland. He
was also given authority over the Mysteria Mystica Maxima series of lower, masonic
initiations. Crowleys Manifesto of the MMM helped establish the basic ten-degree
system of O.T.O., with KellnersAcademia Masonica degrees comprising the top three
(VII, VIII, and IX). In 1915, Crowley then rewrote the MMM initiation ceremonies,
not only for clarity and ritual efficacy, but to remove the masonic elements and to

instead reflect the principles of Thelema. Crowley was eventually to serve as the Outer
Head of the Order, which he did from 1922 until his death in 1947.
The student will be well-served by understanding O.T.O. (especially from an initiated
perspective!), because the Order represents Crowleys attempt to manifest Thelema in
the social arena. It is, in many ways, intended to be a vehicle for the Law of Thelema into
the world at large, while also being a sanctuary for members, enabling them to seek out
and express their True Will in the light of companionship and mutual assistance.
Selected readings regarding Ordo Templi Orientis:
U.S. Grand Lodge, O.T.O.
O.T.O. (Wikipedia)
Structure of Core OTO Aspects
The Threefold Nature of OTO
An Examination of Liber CI, "An Open Letter to Those Who May Wish to Join the Order"
The Four Functions of a Local Body
O.T.O. Organization Chart [PDF format]
By Crowley
The System of the O.T.O.
An Open Letter to Those Who May Wish to Join the Order
An Intimation with Reference to the Constitution of the Order
Manifesto of the O.T.O.
Of Eden and the Sacred Oak
Concerning the Law of Thelema
What is Freemasonry?
Khabs am Pekht
Revised O.T.O. Constitution of 1917
MMM Constitution of 1913

Ecclesia Gnostica Catholica

Gerard Encausse (1865-1916) and Jean Bricaud founded the Gnostic Catholic Church

O.T.O. also includes the Ecclesia Gnostica Catholica, or Gnostic Catholic Church. It came
out of a line of French Gnostic revival churches that developed in the 19th century. In
1908, founders Gerard Encausse and Jean Bricaud gave episcopal consecration and
primatial authority to Theodor Reuss, then head of the OTO, who soon after incorporated
it into the Order. It is concerned with the ecclesiastical aspects of Thelema, and is
organizationally modeled roughly on the Roman Catholic Church. Although its central
function is the celebration of the Gnostic Mass, written by Crowley in 1913, it also offers
other traditional rites, such as baptism, confirmation, marriage, and last rites.
Membership includes the laity (through baptism and confirmation) and
the clergy (through ordination), which consists of deacons, priests/priestesses, bishops,
the Primate (chief bishop of a country), and the Patriarch/Matriarch. Although there have
been times when the EGC and OTO were related but separate organizations, they are
now intimately tied together. This is reflected in the degree requirements necessary for
certain levels of participation, most notably ordination.
Selected readings regarding EGC:
Ecclesia Gnostica Catholica (Wikipedia)
History of the Gnostic Catholic Church, by T. Apiryon
The Role and Function of Thelemic Clergy in EGC, by T. Apiryon
The Sacramental System of EGC, by T. Apiryon
Thelemic Catholicism, by Dionysos Thriambos
On Authority in EGC
Phylogeny of Modern Gnosticism, by T. Polyphilus
Selected readings regarding The Gnostic Mass:
The Gnostic Mass, full text

A First Look at the Gnostic Mass, by Dionysos Thriambos

Introduction to the Gnostic Mass, by T. Apiryon
The Gnostic Mass (Wikipedia)
Discourses on the Gnostic Creed, by T. Polyphilus

Other Organizations
Although the above three organizations are important in the sense that they played the
most direct role in Thelemas development, there were certainly other organizations that
had an important influence on Crowley and the 19th century occult movement in
general, including:
The Freemasons (Wikipedia)
Theosophy and the Theosophical Society, founded by Helena Blavatsky (Wikipedia)
The legendary(?) Rosicrucians (Wikipedia)
The Hermetic Brotherhood of Light (Wikipedia) (see also "Hermetic Brotherhood Revisited")
The Illuminati (Wikipedia)
Martinism (Wikipedia)

Doctrines, Tenets, and Metaphysics

What do Thelemites believe? Good question! Ask a thousand of them and youll get a
thousand answers. The world of Thelema is contentious, largely due to the combination
of a vaguely-defined system and lots of headstrong, intelligent people. Most humans are
uncomfortable with ambiguity, and many try to impose rigid definitions and dogmas to a
religion that intrinsically shuns such things. It doesnt help that Crowley himself
vacillated between being doctrinaire and heterodoxal about his own system (although
its hard to know if this was intentional or if he just couldnt make up his mindprobably
both).
To a large degree, the sub-sections below are quite arbitrary, in that several of the
recommended readings could fit in several or even all of them. There are certainly other,
perhaps more logical ways to organize the material. However, this system should give
the student a decent and understandable method to study the fundamental beliefs and
ideas of Thelema.

Liber Legis

Rose pointed to the Stele of Revealing in the Bulaq Museum in Cairo, convincing Crowley that her message (Theyre waiting
for you!) was legitimate. This led to the writing of AL.

The core of Thelemic metaphysics is founded upon a small book written in Cairo, Egypt in
1904 by Aleister Crowley while on honeymoon with his wife, Rose. Called Liber AL vel
Legis or The Book of the Law, it was eventually to take center stage in Crowleys
development of his entire spiritual system. He crafted its legend carefully after he
decided to make AL the cornerstone of AA, and wrote many treatises on it, including
how the book was received, what many of its passages mean, and his own nature as the
prophet of the New Aeon, which the book is said to herald.
It is impossible to give any definitive answer as to the veracity of Crowleys claims or the
spiritual legitimacy of Liber Legis (although you will find many who will try). That is, in a
way, its natureit is an enigmatic book by design, and its import is a matter for the
individual to divine. What can be said is that the modern system of Thelema is certainly
founded upon it, and it remains the metaphysical pillar upon which the Temple is
constructed.
Selected readings regarding The Book of the Law:
"The Book of the Law" (Wikipedia)
The Book of the Law, the text
Scans of the Manuscript of The Book of the Law
A Transcription of Liber Legis, an attempt to transcribe the manuscript literally
Introduction to The Book of the Law, by Tim Maroney
Analyzing Liber AL vel Legis, by Sam Webster
By Crowley

The Great Revelation, ch. 6 from Equinox of the Gods

On receiving Liber Legis, ch. 7 from Equinox of the Gods
Introduction to Book 220, Crowleys unpublished introduction to his Commentary
The Old and New Commentaries to Liber AL
The Djeridensis Working, the Comment called D, Crowleys 1923 commentary on AL
The Law of Liberty, an expository commentary on Liber Legis

The Holy Books

The following writings are considered to be part of the canon of sacred texts generally
referred to as The Holy Books of Thelema. The central-most text is The Book of the Law.
The other texts were penned between the years 1907 and 1911. Crowley considered
them to be inspired works, in that they were, he claimed, written not by him
but through him. He writes of them in his autobiography,Confessions (ch. 62):
...the spirit came upon me and I wrote a number of books in a way which I hardly know how to describe. They
were not taken from dictation like The Book of the Law nor were they my own composition. I cannot even call
them automatic writing. I can only say that I was not wholly conscious at the time of what I was writing, and I felt
that I had no right to change so much as the style of a letter. They were written with the utmost rapidity without
pausing for thought for a single moment, and I have not presumed to revise them. ... I cannot doubt that these
books are the work of an intelligence independent of my own.

Despite their title, there is little consensus as to their nature or import. The orthodox
position generally states that they alone define the metaphysical nature of Thelema,
which cannot be adequately grasped (or its goals achieved) without a profound
understanding of them. A more "liberal" position might say that they are important in
and of themselves, and certainly worthy of contemplation, but are not strictly necessary
or even adequate for a full metaphysical comprehension of Thelema. A radical position
might state that they were of serious import only to Crowley himself, being products of
his own personal spiritual advancement, and therefore are of little use to any given
Thelemite today (except perhaps as examples of what AA-based advancement can
achieve). Ultimately, you will have to decide for yourself.
Liber AL vel Legis, The Book of the Law [1904, April 8, 9, 10]
Liber Liberi vel Lapidus Lazuli [1907, Oct. 30]
Liber Cordis Cincti Serpente [1907, Oct. 30Nov. 3]
Liber Stellae Rubeae [1907, Nov. 25]
Liber Arcanorum [1907, Dec. 5-6, 14; finished in 1911]
Liber Porta Lucis [1907, Dec. 12]
Liber Tau [1907, Dec. 13]
Liber Trigrammaton [1907, Dec. 14]

Liber DCCCXII vel ARARITA [1907-1908, Winter]

Liber B vel Magi [1911]
Liber Tzaddi [1911]
Liber Cheth [1911]
Liber A'ash [1911]

There are two other major texts that are not considered Holy Books per se but
nevertheless make an important contribution to the spiritual provenance of Thelema.
These are:
The Vision and the Voice [1900; 1909]
The Paris Working [1913, Dec. 311914, Feb. 12]

Crowley himself said that The Vision and the Voice was second in importance only to The
Book of the Law. It is the chronicle of a series of visions Crowley experienced in 1900 and
1909 while magically "exploring" what is known as the Enochian system of 30 Aethyrs,
established by the Elizabethan magicians John Dee and Edward Kelly. It is especially
important in its elucidation of the process of spiritual enlightenment from within the
Thelemic framework.
The Paris Working came from a series of sex-rituals that Crowley worked with his student
and lover, Victor Neuburg, an accomplished British poet. Involving the invocation of
Jupiter and Mercury, it is considered important not only for the fascinating results of their
workings, but also because it foretold the advancement of Crowley to the Grade of
Magus.
Selected readings on The Holy Books:
The Holy Books Preface by Hymenaeus Alpha, written for the 1983 edition of ": The Holy Books of
Thelema."
The Vision & the Voice With Commentary and Other Papers at Amazon

More on True Will and Other Doctrines

The topic of True Will lies at the very heart of Thelema. There is no clear definition of it
sometimes it is described as ones grand destiny in the sense that a persons life is lived
in service to a single accomplishment, and at other times it is more of aformula of action,
a continuous way of being that is most in alignment with nature. Sometimes True Will is
thought of as a discrete articulated datum that can be held in consciousness, and
sometimes it is conceived as a mode of being that can only occur outside of reasoned,
logical thought.
What is the truth? As is common in many Eastern mystical traditions, the answer tends
to be "all of the above", depending on how one is looking at the issue. The following
readings provide more detail on the issue of True Will, as well as several contexts for

framing questions about it, such as Qabalah, yoga, and magick (which we get to below).
Selected readings on True Will and other doctrines:
True Will (Wikipedia)
On the Nature of the True Will, by Fr. Y.V.
Thelemic Mysticism (Wikipedia)
Thelemic Theology (USGL)
By Crowley:
The Message of The Master Therion
De Lege Libellum
On Thelema
Concerning the Law of Thelema
Concerning Death
The Heart of the Master
The Trumps, from The Book of Thoth, which, although regarding the Tarot, is a wonderful union of Thelemic
principles, Qabalah, and comparitive religion
Little Essays Towards Truth
The Book of Lies
Liber Aleph
Aha!
Selected writings about specific Thelemic deities and divine personalities:
Babalon (Wikipedia)
Nuit (Wikipedia)
Hadit (Wikipedia)
Ra-Hoor-Khuit (Wikipedia)
Ankh-af-na-khonsu (Wikipedia)
Aiwass (Wikipedia)

Philosophical, Ethical, and Sociocultural Thelema

There is a great deal of writing on how the Law of Thelema translates into how people
should behave, and what it means to be a Thelemite in the world.
By Crowley

The Book of the Balance

Liber Oz
Duty
Concerning the Law of Thelema
The Soldier and the Hunchback
Every Woman is a Star

Praxis
We have explored what Thelemites believe; now we look into what Thelemites do.
The essential task of the Thelemite is to discover and express her True Willa process
known as the Great Work, which is accomplished through the mystical Union of the
microcosmic Self with the macrocosmic All (God, the Universe, Infinity, Nuit, etc.). As we
have seen, Crowley believed that this happens in discrete, initiatory stages, which he
attempted to map onto his order, the AA. The two critical events in the Great Work
are the attainment of the Knowledge and Conversation of ones Holy Guardian Angel
which allows the adept to consciously know her True Willand the Crossing of the Abyss
where the adepts ego or I-ness is annihilated, which is a necessary experience to be
able to manifest fully and freely ones Willed Destiny. Crowley adopted the
term Magick to describe the techniques used to accomplish these goals.
Quite often, people misunderstand or misuse the word Magick, which is not surprising
since Crowley offers so many varied definitions of it. In the broadest sense, Magick is any
act designed to cause intentional change, so that even relatively mundane actions
could be considered to be Magick. It can also mean the science of, in any given situation,
knowing the right force necessary for willed change and then applying it in the right
place and at the right time (which is not unlike the Taoist notion of Wu Wei). Crowley also
discusses three schools of Magick: Yellow (which uses contemplation to minimize the
disorder of the world), Black (which views the universe as inherently evil, sorrowful, or
corrupt), and the White (which sees existence, including sorrow and pain, as joyful and a
sacramentmost closely represented, naturally, by Thelema). However, most of
Crowleys writings on Magick are in reference to occult or mystical practices intended to
unite the Self with the All, which he described as the elimination of all limitations.
When most people today say Magick very often what they really mean is ritual or
paranormal event. One may be an amazing ritualistin that he knows the rituals by
heart, has intense or profound experiences during them, and has a deep understanding
of their underlying theoriesbut also be a terrible magician in that he doesnt know
how to bring the essential principle of right force, right place, right time into his daily
life. (In the literature, this is called spiritual bypassing, which refers to indulging in
spiritual practices in order to avoid every-day problems and challenges).
I mention this because I believe the student will be well-served by knowing the difference

between Magick as a concept and ritual as a practice. Magick is not always ritual, and
ritual is not always Magick. To confuse the two is to invite mischief into ones life.
Selected readings introducing the concept of Magick:
Magick (Wikipedia)
The Magick of Aleister Crowley: A Handbook of the Rituals of Thelema, by Lon Milo DuQuette (Amazon)
By Crowley
Definition and Theorems of Magick, his introduction to Part III of his magnum opus, Magick, Book 4
Magical Power, from Magick Without Tears
The Three Schools of Magick Part 2, from Magick Without Tears
De Thaumaturgia

With all that said, on with the lesson.

Within Crowleys system, there are several core areas of practice. One has already been
addressed, which is obtaining a thorough understanding of the Tree of Life. The other
essential practices include:
yoga
ritual
astral travel
divination

In terms of goals, the categorical aims are

the disciplining of the mind
acquisition of various types of knowledge
development of the Body of Light (i.e. the astral body)
causing intentional change in ones environment or life situation
the experiencing of various altered states of being

If you only ever read one text on this topic, make it Magick: Book 4.

Yoga and Mysticism

Crowleys mysticism was perhaps most inspired by Buddhist Allan Bennett (1872-1923) and mountaineer Oscar Eckenstein

In Crowleys system, Yoga is all about the training of the mind to be both silent and
focused, which can allow for various important mental states to occur. He based his yogic
techniques on the teachings of other well-known yogis, such as Patanjali and
Yajnavalkya. There are several discrete stages of yogic accomplishment, which include:
Asanathe assumption of any easy, steady, and comfortable posture
Pranayamathe control of breath
Mantrayogathe use of mantras
Yama and Niyamaadopted moral or behavioral codes chosen to decrease the excitation of the mind
Pratyaharathe stilling of the thoughts
Dharanafocused concentration, such as on a single shape
Dhyanaannihilation of the ego or sense of an isolated self
SamadhiUnion with the All

In conjunction with yogic training are various mystical states the adept is expected to
attain. Although some of these verge on being outright rituals, they are unique in that
their intention is not so much change (although change certainly occurs) but the
achievement of an altered state of consciousness.
Selected readings on Thelemic Yoga:
By Crowley:
Eight Lectures on Yoga
Mysticism, Part I of Magick, Book 4
Liber Jugorum

Liber RU vel Spiritus

Liber E
On Concentration, from Magick Without Tears
Selected readings on Thelemic Mysticism:
By Crowley:
Liber NU
Liber HAD
Liber Turris vel Domus Dei
Liber Astarte vel Liber Berylli
Liber H.H.H.
Liber Os Abysmi vel Daath
Liber Yod

Ritual
When most people think of Magick, they are usually thinking of ceremonial ritual.
Historically, this practice has been a cornerstone of Thelemic praxis, and is perhaps the
one thing that is most closely associated with Thelema in peoples minds. As many
rituals as exist out there, there are really only a few key categories:
banishingeliminating forces or elements, usually before a magical working
purification/consecrationpreparation and dedication of self or objects
evocationbringing forth an entity, usually for information or service
eucharistthe transformation and consumption of matter made divine
invocationbringing a force into the adept, or in some way identifying with it
initiationentering into or celebration of a new state of being or awareness
Selected readings on Thelemic ritual:
By Crowley
The Principles of Ritual, ch. 1 of Magick, Book 4
The Formulae of the Elemental Weapons, ch. 2 of Magick, Book 4
Liber O, covers all the basics
Of the Gestures, ch. 10 of Magick, Book 4
Magick (Elementary Theory), Part II of Magick, Book 4, covering the essential elements of ritual practice
Of Black Magick: of the Main Types of the Operations of Magick Art: and of the Powers of the Sphinx, ch. 21

of Magick, Book 4
Energised Enthusiasm, an essay on sex magick

Banishing
Banishing rituals are most often used to eliminate unwanted forces (usually those
associated with the planets, the Zodiac, the five elements, and adjacent spaces in the
astral world) or entities so to provide a clean working space, within both the
environment and the ritualist herself. It seems to make little difference whether or not it
is believed that these forces and entities are real or psychologicalthe results will be
more or less the same: a feeling of cleanliness and balance.
Selected readings on banishing rituals:
By Crowley
Liber O
The Star Ruby
The Star Sapphire

Purification and Consecration

These terms are somewhat self-explanatory...they prepare and dedicate for ritual or
spiritual practices. Such rituals can be applied to ritual weapons, furniture, ritual space,
and the magician herself, although there really is no limit to this list.
Selected readings on purification and consecration rituals:
By Crowley
Of the Banishings, and of the Purifications, ch. 13 of Magick, Book 4
Of the Consecrations: with an Account of the Nature and Nurture of the Magical Link, ch. 14 ofMagick, Book 4
Liber A vel Armorum

Eucharist
Eucharistic magick is, simply speaking, the taking of a material substance (such as bread
or wine), ceremonially imbuing it with some spiritual force, and then ingesting it.
Selected readings on eucharistic magick:
By Crowley
Of the Eucharist: and of the Art of Alchemy, ch. 20 of Magick, Book 4
The Gnostic Mass
The Mass of the Phoenix
AMRITA

Invocation
Invocation is the ritual practice of bringing in or identifying with a deity or other higher
spiritual being. Crowley identifies several methods for accomplishing this,
including Devotion (surrendering oneself to the god), Exaltation (using repeated prayers
or conjurations until the god floods the consciousness), and Drama(identification with the
deity by roleplay). The Assumption of Godforms is another method Crowley often
discussed. It is possible to say that invocational magick is perhaps the most vital, since it
is the primary means by which the aspirant may attain the first critical event, the
Knowledge and Conversation of her Holy Guardian Angel.
Selected readings on invocation:
By Crowley
Of the Invocation, ch. 15 of Magick, Book 4
Of Dramatic Rituals, ch. 19 of Magick, Book 4
Liber Resh vel Helios
Liber Israfel
Liber Astarte vel Liber Berylli, "both Magical and Mystical methods are given."
Eroto-comatose Lucidity
Liber Samekh
Liber Reguli

Evocation
Where invocation is the calling in of a deity, evocation is the calling forth of an entity,
usually into a containment structure, such as a magick triangle. The two primary schools
of evocational magick are Enochian (a complex angelic system originating with the
Elizabethan magicians John Dee and Edward Kelly) and Goetia (a medieval system for
calling up demons, usually for information or service).
Selected readings on evocation:
By Crowley
Of Silence and Secrecy: and of the Barbarous names of Evocation, ch. 9 of Magick, Book 4
Of the Charge to the Spirit, ch. 16 (part 2) of Magick, Book 4
Of the License to Depart, ch. 17 of Magick, Book 4
The Goetia (Amazon)
Illustrated Goetia (Amazon)

Initiation
Initiation is the process of promoting a meaningful spiritual transition, which often serves
to provide a profound shift in how one understands the self and the universe. Quite
often, initiation takes the form of a ceremony, usually introducing someone into or
further along in an organization or spiritual path. Because formal initiations are often
secret, there are few public treatises on the topic. Rather, they tend to be something to
experience rather than read about.
Selected readings on initiation:
Initiation, by Sabazius X
On the Oath of Secrecy, by Sabazius X
By Crowley
The Ritual of passing through the Tuat, an AA initiation
Liber Pyramidos, self-initiation

The Body of Light and Astral Travel

The Body of Light is the subtle part of the self that can theoretically carry the magicians
consciousness away from the physical body during astral travel. Crowley considered its
development a vital requirement for successful spiritual attainment.
Selected readings on astral travel:
Body of Light (Wikipedia)
By Crowley
Notes on the nature of the "Astral Plane", Apx. 3 of Magick, Book 4
Of Clairvoyance: and of the Body of Light, its Powers and its Development, ch. 18 (parts 1-3) ofMagick, Book 4

Divination
It is important to understand the nature of divination within a magical framework. It is
not the same thing as fortune telling at all. Rather, it is the subtle art of information
gathering, most often used to gain personal spiritual insight. There are many ways to do
so, including the use of evocation rituals described above. There are literally dozens, if
not hundreds, of divination techniques in the world. However, Crowley was a regular fan
of only a few: astrology, tarot, geomancy, and bibliomancy (mostly with the I Ching).
Selected readings on divination:
Astrology (Wikipedia)
Geomancy (Wikipedia)
Tarot (Wikipedia)

I Ching (Wikipedia)
Bibliomancy (Wikipedia)
By Crowley
Concerning Divination, ch. 18 (part 4) of Magick, Book 4
A Handbook of Geomancy
The I Ching
On the Tarot
The Book of Thoth
The General Principles of Astrology (Amazon)

Other practices
There are many other magical practices outside of what this brief guide offers. The list
below is but a smattering. Again, a vital source for the Thelemic magician is
Crowleys Magick, Book 4.
Liber E, on keeping a magical record
John St. John, an example of magical record keeping
Liber ThIShARB, learning ones past lives so to understand ones current place
Talismans, The Lamen, The Pantacle, from Magick Without Tears

Conclusion
As was mentioned at the beginning, this Guide is nowhere near complete or definitive.
There are many areas of further exploration beyond what is offered here. However, the
materials offered in this guide are worth several years of study (at least), and should
provide you more than enough information to determine your specific areas of interest
and to devise your own specific program of detailed examination.
As a final word, I want to challenge the student to question many of Crowleys
constructs, including issues such as the Secret Chiefs, the usefulness of a model of
distinct and delineated stages of spiritual advancement, the relevance of the Holy Books,
and the necessity of the two critical events (HGA and the Abyss) in the Great Work of
discovering and expressing Will. On a larger level, I encourage every student to be
willing to draw differences between beliefs, goals, principles, andmethods in all these
readings (with a special care to note unspoken assumptions) with the purpose of creating
a theoretical substrate upon which you may develop your own sense of what is essential
for your unique path. With these fundamental questions in mind, I leave you with the
words of the Prophet:
I admit that my visions can never mean to other men as much as they do to me. I do not regret this. All I ask is
that my results should convince seekers after truth that there is beyond doubt something worth while seeking,
attainable by methods more or less like mine. I do not want to father a flock, to be the fetish of fools and

fanatics, or the founder of a faith whose followers are content to echo my opinions. I want each man to cut his
own way through the jungle.The Confessions of Aleister Crowley, Ch. 66