In addition, most of Crowley’s books are written for what may be termed “hard-core” students. Like any specialist literature, Crowley’s was difficult for the layperson to approach. His most widely available book, Magick in Theory and Practice, refers so often to The Equinox or even to unpublished works that it is a daunting read to anyone who isn’t familiar with his entire corpus. It’s not that Crowley was incapable of writing for a wider audience—see The Revival of Magick and Other Essays for proof—but that his books of magick were written for a specialized audience.
Finally, Crowley was the victim of his own unfortunate choice of terminology. However justifiable his reason for adopting terms like “magick,” “the Great Beast,” and “Thelema,” the effect was to put people off. The word “magic” suffered from such negative connotations and confusion with stage magic and trickery that Crowley adopted the spelling “magick” to distinguish what he was talking about. But even with the k, “magick” produced a knee-jerk association with medieval demonology. Consider the times: séances and spiritualists were all the rage, and Harry Houdini was busy exposing frauds and charlatans.27 In this climate, Crowley’s rituals were popularly perceived as spiritualism. They were, in fact, often mistakenly called séances, and thereby classed alongside the fakes and pretenders against which he railed.
Calling himself “the Great Beast” didn’t help. Despite what AC believed this figure from Revelation represented—a solar icon for the Magus of a New Aeon—most people connected it with the devil. The situation is akin to the similarly unfortunate choice among modern Pagans and Wiccans to reclaim the terms witch and witchcraft. Argue as they may (like Crowley) that the terms mean something other than the popular or consensual definitions, centuries of preconceptions are not easily overturned. Thus today’s witches perpetually complain about the portrayal of witchcraft in books, movies and television just as Thelemites face a similar uphill battle in convincing the man on the street that the Great Beast Aleister Crowley was not a devil-worshipper.
In a similar way, Crowley’s very message invited misunderstanding. By naming his philosophy after the Greek word for will, thelema, Crowley (or Aiwass, if you prefer) guaranteed the term would be received with confusion by a good number of people. This could be clarified by referencing the primary principle of Thelema: “Do what thou wilt shall be the whole of the Law.” This same confused person could understandably conclude Thelema to be a libertarian creed, and would become only more confused to be told “ ‘Do what thou wilt’ doesn’t mean ‘Do what you like.’ ” Indeed, so much of The Book of the Law’s meaning lies not in its literal interpretation but in the highly codified meaning of its words that one is tempted to call it a stylistic forebear of James Joyce’s Finnegans Wake (1939)—although Joyce never met or read AC.28
Combined, these factors—small and expensive print runs, high expectations for his audience’s reading level, and the adoption of unsettling or confusing terminology—helped guarantee his circle was confined to a small but devoted group of admirers.
Crowley’s admirers have grown steadily in number since the 1970s, and it’s easy to see why. He was a fascinating mix of audacity and titillation, mystery and discovery, eccentricity and substance; a misfit in his own time but a forebear of social changes that would not occur until well after his death. Half a century before Timothy Leary told the flower children to “Tune in, turn on, drop out,” AC had experimented with drugs as an adjunct to consciousness expansion. By the time the Beatles had discovered meditation as a consciousness-altering alternative to drugs, Frater Perdurabo had already been there too. When the birth control pill sexually liberated a generation, they found Beast had kept a light on in the window. And before the 1980s were dubbed the “Me Generation,” the prophet To Mega Therion had made a religion out of individuality. Rock music offers a prime example of AC’s persistent presence in our culture, as he has been embraced by psychedelic rock in the 1960s, hard rock in the 1970s, heavy metal in the 1980s, goth and industrial music in the 1990s, and progressive metal in the twenty-first century. In our jaded modern age, magick offers an opportunity for adventure and discovery in the only uncharted domain that doesn’t require a space shuttle: the spirit. Crowley may be gone, but look around: the spirit of Frater Perdurabo endures.
Notes
Throughout, Confessions refers to Aleister Crowley’s The Confessions of Aleister Crowley (edited by John Symonds and Kenneth Grant, London: Jonathan Cape, 1969); the unexpurgated Confessions refers to the full work prepared and edited by Hymenaeus Beta. World’s Tragedy is Aleister Crowley’s The World’s Tragedy (Foyers: Society for the Propagation of Religious Truth, 1910; reprinted in 1985 by Falcon Press). AL refers to The Book of the Law, to which Crowley gave the Latin title Liber AL vel Legis; citations are given chapter:verse. Works refers to The Collected Works of Aleister Crowley (1905–1907, Foyers: SPRT).
Acknowledgments
1 61 in Anthony DeCurtis, “Paul McCartney,” Rolling Stone, 3–17 May 2007, 1025/1026: 60–62.
2 Benjamin Svetkey, “Robert Downey Jr.: Entertainer of the Year,” Entertainment Weekly, 14 Nov 2008, http://www.ew.com/ew/article/0,,20240193,00.html (accessed Jan 20 2010). A recent Rolling Stone interview sheds further light on this “ritual”: “Downey prepared himself for the next stage … by doing artistic flexibility exercises augmented by ceremonial white magic.… So he did some astral-plane conjuring. Before his Iron Man screen test, he built, for real, an ‘altar to the possibility of self’ out of ‘some intuitively gathered objects’ that included a picture of the superhero and—it gets spooky here—‘a sunstone wand’ ” (Walter Kirn, “Robert Downey Jr.: Hardass, Flake, Superstar. He’s Anything You Want Him to Be, and an Iron Man, Too,” Rolling Stone, 13 May 2010, 1104: 44–6).
3 Donna Zuckerbrot, Aleister Crowley: The Beast 666 (Reel Time Images, 2007).
4 http://www.abebooks.com/books/authors-corner/ (accessed Jan 19 2010).
5 Rosalie Parker, “Aleister Crowley,” Book and Magazine Collector, Aug 2008, 297: 26–35. Blair MacKenzie Blake, The Wickedest Books in the World: Confessions of an Aleister Crowley Bibliophile (n.p., 2009).
6 Egil Asprem, “Magic Naturalized? Negotiating Science and Occult Experience in Aleister Crowley’s Scientific Illuminism,” Aries 2008, 8(2): 139–65. Henrik Bogdan, “Challenging the Morals of Western Society: The Use of Ritualized Sex in Contemporary Occultism,” The Pomegranate 2006, 8(2): 211–46. Nick Freeman, “Wilde’s Edwardian Afterlife: Somerset Maugham, Aleister Crowley, and The Magician,” Literature and History 2007, 16(2): 16–29. Richard Kaczynski, “The Crowley-Harris Thoth Tarot: Collaboration and Innovation” in Emily E. Auger (ed.), Tarot in Culture (under review). Marco Pasi, “The Influence of Aleister Crowley on Fernando Pessoa’s Esoteric Writings,” Gnostics 3: Ésotérisme, Gnoses & Imaginaire Symbolique (Leuven, Belgium: Peeters, 2001), 693–711. Marco Pasi, “The Neverendingly Told Story: Recent Biographies of Aleister Crowley,” Aries 2003, 3(2): 224–45. Hugh Urban, “The Beast with Two Backs: Aleister Crowley, Sex Magic and the Exhaustion of Modernity,” Nova Religio, Mar 2004, 7(3): 7–25. Hugh Urban, “Unleashing the Beast: Aleister Crowley, Tantra, and Sex Magic in Late Victorian England,” Esoterica 2003, 5: 138–92.
7 Marco Pasi, Aleister Crowley und die Versuchung der Politik (Ares Verlag, 2006). Richard B. Spence, Secret Agent 666: Aleister Crowley, British Intelligence and the Occult (Los Angeles: Feral House, 2008).
8 Mark S. Morrison, Modern Alchemy: Occultism and the Emergence of Atomic Theory (Oxford Univ. Press: Oxford, 2007)
9 Marcus Boon, The Road of Excess: A History of Writers on Drugs (Cambridge: Harvard Univ. Press, 2002).
Chapter One • Birthday
1 Crowley discusses his initiation into the GD in Confessions, 176–177; “The Temple of Solomon the King,” The Equinox 1909, 1(2): 217–334; and AC to N. Mudd, 18 Nov 1923, Old D1, Yorke Collection. The GD Neophyte Ceremony, presented here in abridged form, can be found in R. G. Torrens, The Secret Rituals of the G
olden Dawn (New York: Samuel Weiser, 1973); Israel Regardie, The Complete Golden Dawn System of Magick (Phoenix, AZ: Falcon Press, 1984); Israel Regardie, The Golden Dawn: An Account of the Teachings, Rites and Ceremonies of the Order of the Golden Dawn (Saint Paul, MN: Llewellyn Publications, 1978); Crowley, “The Temple of Solomon the King,” op. cit. GD scholar R. A. Gilbert (personal communication) contends that November 18, 1898, was not the day of Crowley’s initiation, but rather the date he signed his application; whether correct or not, Crowley observed November 18 as his magical birthday.
2 Neil L. York, “Crowley, Thomas (c.1713–1787),” Oxford Dictionary of National Biography (Oxford Univ. Press, 2004).
3 Joseph Smith, A Descriptive Catalogue of Friends’ Books, or Books Written by Members of the Society of Friends, Commonly Called Quakers: From Their First Rise to the Present Time: Interspersed with Critical Remarks, and Occasional Biographical Notices, and Including All Writings by Authors before Joining, and by Those after Having Left the Society, Whether Adverse or Not, as Far as Known (London: Joseph Smith, 1867), 496.
4 Oxford Dictionary of National Biography, op. cit.
5 Ann Crowley and Thomas Crowley, Some Expressions of Ann Crowley, Daughter of Thomas and Mary Crowley, of London, during Her Last Illness, from the 23d of the First Month 1773, to the 12th of the Second Month 1774: With an Introductory Testimony Concerning Her, from the Family (London: Mary Hinde, 1774). This collection saw British printings in 1774 and 1784 (London: James Phillips), and American printings in 1775 (Burlington, NJ: Isaac Collins) and 1776 (Norwich, CT: Henry Spencer). Ann Crowley’s tale was also recounted in Thomas Wagstaffe, Piety Promoted In Brief Memorials, and Dying Expressions, of Some of the People Called Quakers. The Ninth Part, 2nd ed. (London: James Phillips and Son, 1798), 50–3.
6 Oxford Dictionary of National Biography, op. cit.
7 Smith, Descriptive Catalogue, 496–500. Royal Commission on Historical Manuscripts and William Legge Dartmouth, The Manuscripts of the Earl of Dartmouth, v. 2 (London: Eyre and Spottiswoode, 1895), 38, describes a letter from Thomas Crowley signed “Amor Patriæ.” See also the letter (possibly to Lord Bute) signed “Amor Patriæ” dated 1 Feb 1766, MS 2007.5, Colonial Williamsburg Foundation, John D. Rockefeller Jr. Library, Williamsburg, VA.
8 Franklin’s October 21, 1768, letter to Crowley is reprinted in Albert Henry Smyth (ed.), The Writings of Benjamin Franklin, v. 5, 1767–1772 (London: Macmillan, 1906), 166–8. Thomas Crowley’s letters, signed “Amor Patriæ,” to Benjamin Franklin on November 17 and December 10, 1770, are in the Benjamin Franklin Papers, Hays Calendar Part 12 Section 1640–1778 B F85, items 53: 5 and 69: 92–3, American Philosophical Society, Philadelphia, PA. For Crowley’s political writing, see Neil York, “Federalism and the Failure of Imperial Reform, 1774–1775,” History 2001, 86: 155–79.
9 Works of Thomas Crowley (alphabetically arranged) : By a Professor of the True Christian Religion, without any mixture of Superstition, who proposeth to build a Meeting-house, at or near Walworth, for the use of sober, rational Christians, unless the Society of Quakers should be wise and honest enough, to establish a just Liberty of Conscience.… [anonymous handbill] (n.p,, [1784]); A Plan of Union, by Admitting Representatives from the American Colonies, and from Ireland into the British Parliament (London: 1770); Account of a plan for civilizing the North American Indians, 2nd ed. (n.p., [1766?]); The Controversy between Great-Britain and Her Colonies Briefly Analysed (n.p., 1766); Copies of Eight Letters from T. Crowley to the Quakers and Others (London: the author, 1782); Copies of Thomas Crowley’s Letters and Dissertations on Society Concerns since the 7th Month, 1773 (n.p., [1774?]); Copies of Thomas Crowley’s Letters to the Quakers, Not Printed Before, May 1, 1776.… (n.p., [1776?]); Copies of Thomas Crowley’s Letters to the Quakers, Printed Since May I, 1776.… (n.p., [1779?]); Copy of a Letter to the Chairman of a Meeting of the Clergy, and Also Inserted in the Public Ledger (n.p., [1779?]); Copy of a Letter to Thomas Corbyn—dated, Walworth, 8th Nov. 1784, with “A System of Religion” (n.p., n.d.); Copy of a Letter wrote and sent, or delivered, to the late Lord Archbishop of Canterbury.… (n.p., n.d.); Desultory observations on the Education and Manners of the fair sex—dated, August 10, 1785 (n.p., n.d.); Dissertations on the Peculiarities of the Quakers, in a letter to Dr. F. and D. B.—Walworth—20th April, 1776 (n.p., n.d.); Dissertations on the Pecuniary Testimonies of the People Called Quakers.… (n.p., 1773); Dissertations, on the Grand Dispute between Great-Britain and America (n.p., 1774); The Divine Authorities of the Prophet Malachi, our Saviour, and the Apostles Paul and Peter, relative to Tithes and Submission.… (n.p., n.d.); Fourteen Letters of T. Crowley’s to the Quakers (London: the author, 1782); General Rules with Their Exceptions, Calculated for Such as Are Curious to Know the Grounds, & Delicate Turns of the French Language.… (London: n.p., 1748); Letters and Dissertations on Various Subjects (London: the author, [1776?]); Letters and Queries, together with Quotations from the Holy Scriptures, Intended to Demonstrate the Necessity and Utility of Allowing Liberty of Conscience among Ourselves.… (London: n.p., 1769); Letters Inserted in the Public Ledger (n.p., n.d.); Letters to the King, from an Old Patriotic Quaker, Lately Deceased, ed. Thomas Crowley (London: R. Baldwin, 1778); The Life and Adventures of Mademoiselle De La Sarre: Containing a Great Many Indidents [Sic] Presumed to Be New.… (Rotterdam: Stephen Hebert, 1751); Observations and Propositions for an Accommodation between Great Britain and Her Colonies (London: n.p., 1768); Poetical Essays on Various Subjects. Originally Wrote Agreeable to the Date.… (London: the author, 1784); Reasons for Liberty of Conscience, Respecting the Payment of Tythes, or Complying with Other Pecuniary Laws, Enacted by the Legislature (London: the author, 1771); Thomas Crowley’s Dissertations on Liberty of Conscience.… Together with The Proceedings of the Society of Quakers against Him Thereon, and His Subsequent Letters on that Occasion (London: the author, [1775?]); To the Chief Priests or Preachers, Scribes or Clerks, and Elders, Who as Tools Do Rule (Walworth, 3 Oct 1782); To the Superstitious Priests, Lovers of their own Power, and to Their Silly Tools of Priestcraft, Quacks and Money-Mongers, among the Misled People called Quakers (n.p., n.d.); To the Unhappily Misled—Dated, Walworth, 6th March, 1776 (n.p., 1776).
10 J. R. Grey, Crowley’s Brewery, 1763–1963: A Brief History (London: Watneys, 1963), 11.
11 Records of the Sun Fire Office, MS 11936/423/727667, Guildhall Library, Aldermanbury, London. Thomas Crowley appears in numerous London business directories between 1777–1790, e.g., Kent’s Directory for the Year 1777 (London: Richard and Henry Causton, 1777). For Thomas Crowley’s bankruptcy, see “Bankrupts,” Literary Magazine and British Review, Dec 1788, 480; “Dividends,” Times (London), 17 Aug 1789, (1232): 1; William Smith and Co., A List of Bankrupts, with Their Dividends, Certificates, &C. &C. for the Last Twenty Years and Six Months, Viz. from Jan. 1, 1786, to June 24, 1806, Inclusive (London: The Proprietor, 1806).
12 The children, in order, were Maria, Alfred (1786–1786), Edward, Elizabeth, Alfred Driver (c. 1790–1809), Henry, Abraham, and Charles Sedgefield. Thus, Thomas Crowley had another son, Alfred, who died in infancy prior to Edward’s birth. “Crowley family tree,” http://www.manicai.net/genealogy/crowley/crowley_tree.pdf (accessed Apr 23 2010). Alfred Driver Crowley’s 22 Jan 1809, obituary appears in Gentlemen’s Magazine, Feb 1809, 94, where he is described as “Aged 19, Alfred, second son of Mr. Thomas Crowley of Camomile-street.”
13 For Henry Crowley’s death, see Weekly Reporter, 11 Jul 1863, XI: 861; William Hugh Curtis, A Quaker Doctor and Naturalist in the 19th Century: The Story of William Curtis (London: Bannisdale Press, 1961), 114–5.
14 The Quakers were generally pioneers in opposing slavery in the eighteenth and early nineteenth centuries. Abraham, Charles, and Henry Crowley were delegates to the General Anti-Slavery Convention [The British and Foreign Anti-Slavery Reporter 28 Jun 1843, 4(14): 113]; Abraham also appears as a supporter in The Anti-Slavery Reporter and Aborigines’ Friend, 1 Dec 1865, 167 and elsewhere. Similarly
, his father Thomas Crowley of 35 Camomile Street, and his grandfather, Thomas Crowley of 73 Gracechurch Street, were subscribers in the Fifth Report of the Committee of the African Institution (London: African Institution, 1811), 127. Life of William Allen, with Selections from His Correspondence (Philadelphia: Henry Longstreth, 1847) contains a February 4, 1791, note after the House of Commons moved to appoint a Committee on the Slave Trade: “as the Slave Merchants’ party in the House had given notice that they would oppose it, I had a great inclination to hear the debate, and accordingly, Thomas Crowley and I went” (p. 10). Likewise on April 19, 1791, he noted, “I could not with any degree of convenience, go to hear the debates on the Slave Trade to-day, but my friend Thomas Crowley went” (p. 12).
15 Crowley family tree, op. cit. See the marriage announcement of C. S. Crowley and Emma Curtis in “Births, Marriages, and Deaths,” Observer (London), 29 Jul 1838, 1; the death announcement of Emma Crowley in “Births, Marriages, and Deaths,” Observer (London), 4 Jan 1846, 8 and “Died,” Times (London), 30 Dec 1845, 19120: 9. For the Crowley and Curtis families, see Curtis, Quaker Doctor.
16 William Curtis, A Short History and Description of the Town of Alton in the County of Southampton (London: Simpkin & Co.), 154–5. James Baverstock, Hydrometrical Observations and Experiments in the Brewery (London: the author, 1785). Michael T. Davis, “Baverstock, James B. (1741–1815),” Oxford Dictionary of National Biography (Oxford: Oxford Univ. Press, 2004).
17 Peter Mathias, The Brewing Industry in England, 1700–1830 (Cambridge: Univ. Press, 1959), 298–9.
18 Grey, Crowley’s Brewery, 10.
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