User:Dan~enwiki/Thelema

Thelema is a school of thought put together or openly revealed by Aleister Crowley in 1904, when he wrote or received The Book of the Law. From this, Crowley took the Koine Greek noun θέλημα ("will", from the verb θέλω: to will, wish, purpose) as the name of the philosophical, mystical and religious system which he subsequently developed, which includes ideas from occultism, Yoga, and both Eastern and Western mysticism (especially the Qabalah). Early Christian writings use the word to refer to the will of God, the human will, and even the will of God's opponent, the Devil. But many see the Book's usage as a reference to François Rabelais (16th century), who used both a French form of the word Thelema and the Thelemic phrase "fay çe que vouldras" ("Fais ce que tu veux," or, "Do what thou wilt") in his famous books, Gargantua and Pantagruel.

Another predecessor appeared in the mid 18th century when Sir Francis Dashwood used the phrase at Medmenham. Thus Shri Gurudev Mahendranath, in speaking of svecchachara, the Sanskrit equivalent of the phrase "Do what thou wilt", wrote that "Rabelais, Dashwood, and Crowley must share the honor of perpetuating what has been such a high ideal in most of Asia."

The Unicursal Hexagram is one of the common symbols of Thelema

Historical background

Although the modern Thelemic movements trace their origins to the works of François Rabelais and Aleister Crowley, the latter pointed to important antecedents to his use of the term, and other instances are apparent from research. The word is of some consequence in the original Greek Christian scriptures, referring to divine and human will. One well-known example is from “The Lord’s Prayer” in Matthew 6:10, “Your kingdom come. Your will (Θελημα) be done, On earth as it is in heaven.” Some other quotes from the Bible are:

“He went away again a second time and prayed, saying, "My Father, if this cannot pass away unless I drink it, Your will be done.” —Matthew 26:42

“But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” —John 1:12-13

“And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” —Romans 12:2

"…and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will.” —2 Timothy 2:26

"Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created." —Revelation 4:11

Crowley acknowledged a surface similarity with Saint Augustine's "Love, and do what thou wilt," but called its meaning entirely different from that of The Book of the Law. In the Renaissance, a character named "Thelemia" represents will or desire in the Hypnerotomachia Poliphili of the Dominican monk Francesco Colonna. Colonna's work was, in turn, a great influence on the Franciscan monk Francois Rabelais, whose Gargantua and Pantagruel includes an "Abbey of Theleme" which Crowley embraced as a precursor or herald of his modern Thelema.

Rabelais and Dashwood

François Rabelais

François Rabelais was a Franciscan and later a Benedictine monk of the 16th century. Eventually he left the monastery to study medicine, and so moved to Lyon in 1532. It was there that he wrote Gargantua and Pantagruel, a connected series of books. They tell the story of two giants—a father (Gargantua) and his son (Pantagruel) and their adventures—written in an amusing, extravagant, and satirical vein.

Some scholars argue that Martin Luther influenced Rabelais, and that the French author wrote these books from a specifically Christian perspective. In particular, Alexander Pocetto of the Allentown College of St. Francis de Sales draws many parallels between him and that college's saint. Erich Auerbach (1946) disagrees, as does the old Catholic Encyclopedia entry on the Renaissance.

It is in the first book (ch. 52-57) where Rabelais writes of the Abbey of Theleme, built by the giant Gargantua. It pokes fun at the monastic institutions, since his abbey has a swimming pool, maid service, and no clocks in sight.

One of the verses of the inscription on the gate to the Abbey of Theleme says:

Grace, honour, praise, delight,

Here sojourn day and night.

Sound bodies lined

With a good mind,

Do here pursue with might

Grace, honour, praise, delight.

But below the humour was a very real concept of utopia and the ideal society. Rabelais gives us a description of how the Thelemites of the Abbey lived and the rules they lived by:

All their life was spent not in laws, statutes, or rules, but according to their own free will and pleasure. They rose out of their beds when they thought good; they did eat, drink, labour, sleep, when they had a mind to it and were disposed for it. None did awake them, none did offer to constrain them to eat, drink, nor to do any other thing; for so had Gargantua established it. In all their rule and strictest tie of their order there was but this one clause to be observed,

Do What Thou Wilt;

because men that are free, well-born, well-bred, and conversant in honest companies, have naturally an instinct and spur that prompteth them unto virtuous actions, and withdraws them from vice, which is called honour. Those same men, when by base subjection and constraint they are brought under and kept down, turn aside from that noble disposition by which they formerly were inclined to virtue, to shake off and break that bond of servitude wherein they are so tyrannously enslaved; for it is agreeable with the nature of man to long after things forbidden and to desire what is denied us.

In 1904, the same phrase used in this translation would appear in the Book of the Law.

Sir Francis Dashwood quoted this same phrase in French when he founded a group called the Monks of Medmenham (better known as The Hellfire Club). An abbey was established at Medmenham, described in the 1911 Britannica as follows:

At Medmenham, on the Thames above Marlow, there are fragments, incorporated into a residence, of a Cistercian abbey founded in 1201; which became notorious in the middle of the 18th century as the meeting-place of a convivial club called the Franciscans after its founder, Sir Francis Dashwood, afterwards Lord le Despencer (1708-1781), and also known as the Hell-Fire Club, of which John Wilkes, Bubb Dodington and other political notorieties were members. The motto of the club, fay Ce que voudras (do what you will), inscribed on a doorway at the abbey, was borrowed from Rabelais description of the abbey of Thelema in Gargantua.

We have little direct evidence of what Dashwood's Hellfire Club did or believed. The one direct testimonial comes from John Wilkes, a member who never got into the chapter-room of the inner circle and later fell out with the club. He describes their origin as follows:

A set of worthy, jolly fellows, happy disciples of Venus and Bacchus, got occasionally together to celebrate woman in wine and to give more zest to the festive meeting, they plucked every luxurious idea from the ancients and enriched their own modern pleasures with the tradition of classic luxury.

Their meeting place did contain statues of various gods, including the Egyptian Harpocrates pictured as a god of silence. The Hermetic Order of the Golden Dawn and Crowley would also describe Harpocrates in this way. The group also derived more from Rabelais than simply the inscription over the door, in the opinion of Lt.-Col. Towers, who wrote "My interpretation of the caves remains as stated, that they were used as a Dionysian oracular temple, based upon Dashwood’s reading of the relevant chapters of Rabelais."

Gossip of the time and the later Historical Memoires of Sir Nathaniel Wraxall (1815) accused the Monks of performing Satanic rituals. But few modern sources outside the Church of Satan describe the Monks' activities this way. Gerald Gardner and others such as Mike Howard say the Monks worshipped "the Goddess." Daniel Willens argued that the group likely practiced Freemasonry, but also suggests Dashwood may have held secret Roman Catholic sacraments. He asks if Wilkes would have recognized a genuine Catholic Mass, even if he saw it himself and even if the underground version followed its public model precisely. Most sources say that Dashwood held strong anti-Catholic views, citing reports of actions as well as words. The Grand Lodge of British Columbia and Yukon also minimizes the connection with Freemasonry.

Later, Sir Walter Besant and James Rice referred to Rabelais' Abbey of Thelema in their novel The Monks of Thelema (1878), as did C.R. Ashbee in his utopian romance The Building of Thelema (1910).

Possible influence on Thelema

Shri Gurudev Mahendranath and others have written that Dashwood and Crowley revived the Thelemic Law from Rabelais. Aleister Crowley said in The Antecedents of Thelema (1926) that Rabelais "set forth in essence the Law of Thelema, very much as it is understood by the Master Therion himself." But his words later in the essay become harder to take seriously, growing more like a parody of Christians talking about the Tanakh and the New Testament:

Was the mighty spirit of Alcofribas Nasier aware of the prophetic fire of his immortal book? He has fortunately left us in no doubt upon this point; for he did not content himself with having created in parable that Abbey of Thelema which his eager gaze foresaw from the black abyss of those Ages not yet thrilled by the Morning Star of the Renaissance, and dimly heralded by the Wolf's Tail of the Reformation. He proceeded to envelop himself in the mist of oracular speech, to fulminate his light through dark sayings, to clothe the naked beauty of his Time-piercing thought in the pontifical vestments of prophecy. The reader of today plunged from the limped waters of his allegory into the glooming gulfs of sibylline and subterranean song, is startled indeed when, after repeated efforts to penetrate the mystery of his versicles, he perceives the adumbration of dim forms--and recognizes them, with something of terror, for the images of the events of this very generation of mankind! (...) A great flame will spring up, he says, and put an end to this flood. What clearer reference could be desired to the Aeon of Horus?

See main article Aleister Crowley for examples of and sourced commentary on his humor. Crowley biographer Lawrence Sutin writes that in his opinion,

Questions of prophecy aside, Rabelais was no precursor of Thelema. Joyous and unsystematic, Rabelais blended in his heterodox creed elements of Stoic self-mastery and spontaneous Christian faith and kindness.

Nevertheless, Rabelais was one of Crowley's heroes and many say that his books Gargantua and Pantagruel provided Crowley with part of the philosophic basis for the Law of Thelema.

Aleister Crowley's work

Aleister Crowley (1875–1947) was an English occultist, writer, and social provocateur.

In 1904, Crowley claimed to have received and written down The Book of the Law, which was to serve as the foundation of the religious and philosophical system he called "Thelema". Crowley summed up his Law of Thelema in these phrases from the Book:

• "Do what thou wilt shall be the whole of the Law"
• "Love is the law, love under will"
• "There is no Law beyond Do what thou wilt"

Crowley wrote that the Law is not a license to indulge in casual whim or to mindlessly accept cultural mores, but is rather a mandate to discover and manifest one's True Will, which he described as one's inner divine nature, spiritual destiny, or proper course in life.

The Book of the Law

Main article: The Book of the Law

Crowley's system of Thelema begins with The Book of the Law, which bears the official name Liber AL vel Legis. It was written in Cairo, Egypt while on his honeymoon with his new wife Rose Crowley (née Kelly). This small book contains three chapters, each of which was written down in one hour, beginning at noon, on April 8, April 9, and April 10. Crowley claims that the author was an entity named Aiwass, whom he later identified as his own Holy Guardian Angel. Several years later, Crowley added a short section at the end called "The Comment", which warns against the "study" of the Book and "discussing" its contents, and states that all "questions of the Law are to be decided only by appeal to my writings" and is signed Ankh-f-n-khonsu.

True Will

Main article: True Will

According to Crowley, the discovery and manifestation of one's unique True Will is the central task of every Thelemite. True Will is an idea that could be described in its dynamic aspect as the singular path of possible action that encounters no resistance in going because it is supported by the inertia of the whole Universe; theoretically, no two True Wills can contradict each other because each one has its own absolutely unique career in its passage through Infinite Space. Hence, to follow one's True Will means to respect all True Wills, described as "Love is the law, love under will". The apparent pacifism of this doctrine is complicated, however, by the possibility that the majority of beings do not know their True Will.

Crowley referred to the process of discovering the Will as the Great Work, the basis of which is Love or Union with the All (similar in vein to the mystical aspects of Buddhism and Hinduism). The term Magick is applied to the general set of techniques used to accomplish the Great Work, which usually includes practices based on Yoga, the Qabalah, Hermeticism, and ceremonial ritual. According to Crowley, the two great milestones in this process are attaining the Knowledge and Conversation of one's Holy Guardian Angel (which Crowley described as a person's "Secret Self") and then crossing the Abyss, a mystical process where the individual ego is "annihilated" (symbolized by the spilling of the blood into the Graal of Babalon) and the adept achieves union with the All by entering the City of the Pyramids. After this, the "Master of the Temple" may either remain there, move on to higher states, or return to every-day life to fulfill some earthly destiny.

See also: Thelemic mysticism

Skepticism

The author taught skeptical examination of all results obtained through meditation or magick, at least for the student. He tied this to the necessity of keeping a mystical record that attempts to list all conditions of the event (see Practices). In Liber ABA Part 1 (written 1912-1913), Crowley makes this optimistic remark while drawing similarities between various influential religious teachers:

Diverse as these statements are at first sight, all agree in announcing an experience of the class which fifty years ago would have been called supernatural, to-day may be called spiritual, and fifty years hence will have a proper name based on an understanding of the phenomenon which occurred.

Cosmology

The Stele of Revealing, depicting Nuit, Hadit as the winged globe, Ra-Hoor-Khuit seated on his throne, and the creator of the Stélé, the scribe Ankh-af-na-khonsu

The Book of the Law establishes a triadic cosmology – derived from ancient Egyptian mythology – each entity “speaking” in one of its three chapters. The first is Nuit, the infinitely-expanded Goddess of the Night Sky, the Queen of Space; Hadit, the infinitely-condensed Point, the hidden Flame in the being of all that lives; and Ra-Hoor-Khuit, a manifestation of Horus, the Hawk-Headed sun god, the Crowned and Conquering Child. Other divinities that exist within Thelema are:

• Babalon—the Scarlet Woman, the Mother of Abominations, the Holy Whore
• Chaos—the universal generative drive
• Baphomet—the Serpent and the Lion, creative energy materialized
• Aiwass—the being that, according to Crowley, dictated Liber AL vel Legis, and whom Crowley claimed to be his own Holy Guardian Angel
• Ankh-f-n-khonsu—an actual Priest who lived in Thebes during the late XXVIth Dynasty of ancient Egypt, around 725 BCE.

Magick

Main article: Magick

Crowley saw magick as the essential method for a person to reach true understanding of the self and to act according to one's True Will. In the broadest sense, magick is any act designed to cause intentional change. It is not capable of producing "miracles" or violating the physical laws of the universe (i.e. it cannot cause a solar eclipse), although "it is theoretically possible to cause in any object any change of which that object is capable by nature" (Book 4). Crowley describes the general process:

"One must find out for oneself, and make sure beyond doubt, "who" one is, "what" one is, "why" one is...Being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. After that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions."

For Crowley, the practice of magick—although it equally applies to mundane things, like balancing the checkbook—is essentially to be used for attaining the Knowledge and Conversation of one's Holy Guardian Angel. Since achieving this state with one's 'Silent Self' can be extremely arduous, magick can be used not only to reach that particular goal, but to clear the way for it as well. For example, if one needed a particular dwelling to perform the operation, one could use magick to obtain a suitable home. Crowley stated that magick that did not have one of these goals as its aim was black magic and should be avoided.

Practices and observances

Although there are communal ceremonies informed by Thelema and organizations to support them (see Thelemic organizations), Thelemic practice is largely an individual affair. Generally, practices are designed to assist the Thelemite in finding and manifesting True Will, although some include celebratory aspects as well.

Crowley wrote many rituals and discussed numerous spiritual practices that he considered central to the Thelemic experience. These include (but are certainly not limited to):

• Liber Resh—consisting of four daily adorations to the sun
• The purification, consecration and exaltation of one's Body of Light by the use of rituals of invocation (e.g. the Ritual of the Pentagram)
• Eucharistic celebrations, such as The Gnostic Mass or the Mass of the Phoenix
• Development in Yoga
• Keeping a magical record (a sort of diary for recording ritual and mystical experiences)
• "Saying Will" before the main meal of the day (a simple set of statements—sometimes presented as a dialog with others—declaring that it is the individual's will to eat and drink, in order to fortify his body, in order to accomplish the Great Work.)

Ethics

Thelema stresses individual liberty balanced by responsibility and discipline, the inherent divinity of every person, regardless of gender, and the battle against superstition and tyranny. Ultimately, the interpretation of Thelema and The Book of the Law is left to the individual; for this reason, aggressive attempts at conversion are strongly frowned upon, although using personal example to promulgate the Law is encouraged.

Crowley wrote two documents to codify his concept of Thelemic ethics: Oz and Duty.

Liber Oz

Liber Oz establishes the rights of the individual. For each person, these include the right to: live by one's own law; live in the way that one wills to do; work, play, and rest as one will; die when and how one will; eat and drink what one will; live where one will; move about as one will; think, speak, write, dress, love, paint, carve (etc.) as one will; and kill those who would thwart these rights. The rights established in Oz are often considered to be complemented by the obligations given in Duty.

Duty

Duty is described as "A note on the chief rules of practical conduct to be observed by those who accept the Law of Thelema." There are four sections:

1. Duty to Self: essentially describes the self as the center of the universe, with a call to learn about one's inner nature. Further, every Thelemite is to develop every faculty in a balanced way, establish one's autonomy, and to learn and do one's True Will.
2. Duty to Others: A Thelemite is called to eliminate the illusion of separateness between oneself and all others, to fight when necessary, to avoid interfering with the Wills of others, to enlighten others when needed, and to recognize the divine nature of all other beings. Further, it is noble to relieve the suffering of others, but pity (seen as condescending) should be avoided.
3. Duty to Mankind: Thelemites should try to establish the Law of Thelema as the sole basis of conduct. Further, the laws of the land should have the aim of securing the greatest liberty for all individuals. Crime is viewed from the point of view of violating one's True Will ("Thus, murder restricts his right to live; robbery, his right to enjoy the fruits of his labour; coining, his right to the guarantee of the state that he shall barter in security; etc.").
4. Duty to All Other Beings and Things: Quite simply: "It is a violation of the Law of Thelema to abuse the natural qualities of any animal or object by diverting it from its proper function" and "The Law of Thelema is to be applied unflinchingly to decide every question of conduct."

Contemporary Thelema

Diversity of Thelemic thought

The core of Thelemic thought is "Do what thou wilt." However, beyond this, there exists a very wide range of interpretation of Thelema. For example, some organizations and persons regard Crowley's system to be only one possible manifestation of Thelema, using his "mythology" but focusing more on Rabelais. Others accept The Book of the Law in some way, but not the rest of Crowley's "inspired" writings or teachings. Yet others take only specific aspects of his overall system—such as his magical techniques, ethics, mysticism, or religious ideas—while ignoring the rest. Considering the strong emphasis on the unique nature of Will inherent in each individual, it is perhaps inevitable that many Thelemites would tend to avoid strongly dogmatic or "fundamentalist" thinking. Crowley himself (at times) supported this view:

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.

Many adherents of Thelema are syncretic and recognize correlations between Thelemic and other systems of spiritual thought; most borrow freely from other traditions. For example, Nu and Had are thought to correspond with the Tao and Teh of Taoism, Shakti and Shiva of the Hindu Tantras, Shunyata and Bodhicitta of Buddhism, Ain Soph and Kether in the Qabalah. Adherents of Thelema, none moreso than Crowley, make free use of the methods and practices derived from other traditions, including alchemy, astrology, qabalah, tantra, tarot, and yoga, regarding them all as being subsumed within Thelema.

Some organizations purport to stay true to Crowley's system, such as the A∴A∴ and Ordo Templi Orientis, though the current National Grand Master General of the U.S. O.T.O. Grand Lodge dismisses Rabelais as "some meaningless diversion", an opinion which brought quick disagreement. Several organizations build upon Crowley's teachings, expanding upon and extending them. For example, the Fraternitas Saturni (Brotherhood of Saturn), founded in 1928 in Germany, accepts the Law of Thelema, but extends it with the phrase "Mitleidlose Liebe!" ("Compassionless love!"). The Thelema Society, also located in Germany, accepts Liber Legis and much of Crowley's work on magick, while incorporating the ideas of other thinkers, such as Friedrich Nietzsche, Charles S. Peirce, Martin Heidegger, and Niklas Luhmann. In America, the writings of Maggie Ingalls (Nema) have inspired a movement called Maat Magick, along with an organization called the Horus-Maat Lodge, founded in 1979. This movement combines Crowley's essential elements of Thelema with Nema's system based on the Egyptian goddess Ma'at, as established in her received work, "Liber Pennae Praenumbra." HML aims to combine the current Aeon of Horus with the future Aeon of Ma'at, where the combined mind of humanity will awaken and mankind will achieve balance.

Contemporary Thelemic literature

By far, the bulk of Thelemic writing remains that of Aleister Crowley. He was highly prolific and wrote on the subject of Thelema for over 35 years, and many of his books remain in print. During his time, there were a few who wrote on the subject, including Charles Stansfeld Jones and J.F.C. Fuller. Since his death in 1947 only a few Thelemic voices have appeared in published books. Perhaps the four most published voices have been:

• Israel Regardie, who not only edited many of Crowley's works, but wrote a biography of him—The Eye in the Triangle—and penned many books on ritual and Qabalah, such as Garden of Pomegranates, Golden Dawn, Middle Pillar, and Tree of Life.
• Kenneth Grant, who has written many books on Thelema and the occult, such as The Magical Revival, Aleister Crowley and the Hidden God, Outside the Circles of Time, and Hecate's Fountain.
• Lon Milo DuQuette, a popular author whose books are mostly dedicated to analyzing and exploring Crowley's system, including such books as Understanding Aleister Crowley's Thoth Tarot, The Chicken Qabalah of Rabbi Lamed Ben Clifford, The Magick of Aleister Crowley, and The Key to Solomon's Key.
• Nema, whose Liber Pennae Praenumbra announces and explains the Ma'atian current has influenced Thelemites for over 25 years. She now has several books on Ma'atian Thelema including her book, Maat Magick.

Other notable contemporary writers who address Thelema include Jerry Edward Cornelius and Christopher Hyatt.

There are also numerous publications that print original Thelemic writing, such as the journals Light In Extension, Lion & Serpent, The Scarlet Letter, and Cornelia. (See External links).

Thelemic organizations

Several modern organizations of various sizes claim to follow the tenets of Thelema. The two most prominent are both organizations that Crowley headed during his lifetime, the A∴A∴—a teaching order designed to guide initiates through Crowley's mystical system of Thelema—and Ordo Templi Orientis—a fraternal order that initially developed from the Rite of Memphis and Mizraim of Freemasonry (which is considered irregular by most Masonic Grand Lodges and Grand Orients) and includes Ecclesia Gnostica Catholica (which celebrates the Gnostic Mass).

Since Crowley's death in 1947, other organizations have formed to carry on his initial work—for example, Phyllis Seckler's College of Thelema, the Ordo Templi Orientis of Kenneth Grant, Society O.T.O. of Marcelo Ramos Motta, OTO Foundation, Thelemic Order of the Golden Dawn, the Holy Order Of Ra-Hoor-Khuit, The Open Source Order of the Golden Dawn, and The Order of Thelemic Knights. Other groups of widely varying character exist which have drawn inspiration or methods from Thelema, such as the Illuminates of Thanateros and the Temple of Set. Groups such as Fraternitas Saturni, Horus-Maat Lodge, The Hawk and Jackal Covens, and The Thelema Society accept the Law of Thelema, but omit certain aspects of Crowley's system while incorporating the works of other mystics, philosophers, and religious systems.

Thelema in comparative religion

Thelema has been attracting more attention in recent years from scholars of religion, especially those interested in new religious movements, contemporary Gnosticisms and Hermeticisms. References at the end of this article supply a few such sources. Perhaps the most unusual attempt was made by bishop Federico Tolli, in his German book Thelema — Im Spannungsfeld zwischen Christentum, Logentradition und New Aeon For Tolli, Thelema is to be regarded as the dialectical consequence of Christianity. Christianity for Tolli exists as a community in Christ, whereas Tolli sees Thelema as a necessarily individualistic response to the world.

Taken from a 1938 theological dictionary (to the New Testament), the concept of 'salvation history' (Heilsgeschichte) has a great effect on Tolli's thought, and it is in this context that he discusses Crowleyan Thelema. Tolli regards Crowley's Heilsgeschichte as one in which the whole Universe (ergo the Will of God) is to combine (analogous to the Alchemical formula 'coagula'). "Love", in the form of combinatory attraction ("Love is the law, love under will"), is a universal principle — therefore akin to the concept of Natural religion. The main difference (for Tolli) is that in Christianity salvation of the entire Universe ("Ganzheit") cannot be made by 'solipsistic' man. The bishop sees Crowley as a failed – however talented – artist or "Mystagogie", but not as a "Satanist". The merit and contribution of bishop Tolli to Thelemic studies lies in the fact that it was he who first expresses that the genuine meaning and idea of Thelema does not necessarily contradict the teachings of Jesus, as Crowley himself affirms.

See also

• Svecchachara
• Wiccan Rede
• Works of Aleister Crowley

References

• Coppens, Philip (2006). Hell, no damnation. Retrieved July 21, 2006.
• Crowley, Aleister. (1997). Magick: Book 4. 2nd ed. York Beach, Maine: Samuel Weiser.
• Crowley, Aleister (1979), The Confessions of Aleister Crowley, London;Boston: Routledge & Kegan Paul
• De Lupos, Rey. The Golden Topaz of Radiant Light in Silver Star, No. 1. Retrieved April 5 2005.
• Del Campo, Gerald. Rabelais: The First Thelemite. The Order of Thelemic Knights.
• DuQuette, Lon Milo. (1993). The Magick of Thelema. York Beach, Maine: Samuel Weiser.
• Free Encyclopedia of Thelema (2005). Thelema. Retrieved March 12 2005.
• Kaczynski, Richard (2002). Perdurabo: The Life of Aleister Crowley. Tempe, AZ: New Falcon Publications.
• Mahendranath, Shri Gurudev (1991). The Scrolls of Mahendranath. Seattle: International Nath Order. LCCN 97-132342
• Melton, J. Gordon (1983). "Thelemic Magick in America." Alternatives to American Mainline Churches, ed. Joseph H. Fichter. Barrytown, NY: Unification Theological Seminary.
• Skinner, Stephen (ed). The Magical Diaries of Aleister Crowley: Tunisia 1923. Weiser, 1996. ISBN 0877288569
• Starr, Martin P. (2003). The Unknown God: W.T. Smith and the Thelemites. Bolingbrook, IL: Teitan Press.
• Sutin, Lawrence (2000). Do What Thou Wilt. New York, NY: St. Martin's Griffin.
• Thelemapedia. (2004). Thelema. Retrieved April 15, 2006.
• Towers, Eric (1987). Dashwood: The Man and the Myth. Crucible. ISBN 0-85030-427-X
• van Egmond, Daniel (1998). "Western Esoteric Schools in the Late Nineteenth and Early Twentieth Centuries." in van den Broek, Roelof and Hanegraaff, Wouter J. Gnosis and Hermeticism From Antiquity To Modern Times. Albany: State University of New York Press.
• Voxfire, Thomas (2004). "Something from Nothing: the Essence of Creation" in Essays for the New Aeon. Retrieved April 5 2005.
• Webster, Sam. Entering the Buddhadharma. Retrieved April 5 2005.
• This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). Encyclopædia Britannica (11th ed.). Cambridge University Press. {{cite encyclopedia}}: Missing or empty |title= (help)

External links

• Thelema at the Internet Sacred Texts Archive — a collection of texts on the topic of Thelema
• The Law of Thelema — by Alexander Duncan
• Ashé Journal — Special Thelema Centennial Edition
• Rabelais: The First Thelemite
• Dan~enwiki/Thelema at Curlie

Thelemic journals

• Cornelia
• The Journal of Thelemic Studies
• Light In Extension
• Lion & Serpent
• The Scarlet Letter

Podcasts

• Thelema Coast to Coast