
As we approach the one hundredth anniversary of the reception of the Book Of The Law it seems like a good time for us who are called Thelemites to take stock of how Thelemic culture has performed over the last century. What have we done to regenerate the world? A realistic appraisal would note the slowly increasing numbers of self-styled Thelemites since the 1960s (though how many there actually are can only be guessed). Such an appraisal would also include the observation that, like so many other "fringe" social movements, the Thelemic world is splintered into a large array of often bickering personalities and factions. The politics of individuals interacting in "Thelemic circumstances" are no less fraught with contention than those found in any other human circumstances. In fact, conflicts may even be exacerbated by the explicit individualism of Crowley's message. Nonetheless, Thelemites have certainly shown that they can and do form groups, both formal and informal. Do these associations tend to display any particular characteristics that might be called typical of Thelema at this stage of its development? To this observer it appears that they do. Most Thelemic organizations tend either toward the authoritarian, hierarchical modes inspired by various neofeudalist fantasies, or toward the anarchic, chaotic modes more generally justified by "Do What Thou Wilt". At least, that's how it appears to me nearly 100 years after the Book Of The Law was dictated in Al-Qahira. It may well look very different to you. Certainly, humanity being what it is, it isn't surprising that almost every functioning Thelemic organization is hierarchical. Most organizations are hierarchical. In fact it seems that societies which center around an enthusiasm, that is, all sorts of special interest clubs (including churches and political parties), tend to be more easily run with less hierarchy than say, armies or government departments. This fact has led to a number of proposals being made for Thelemic organizations with less hierarchy and more democracy. One proposal appears in detail at the bottom of this page. This particular proposal was an attempt to take into account all three grades of Thelemite within one organization. It may turn out to be more realistic to pattern groups for each grade individually. But in any event the three grade typology is important, though not unique, to Thelema. The fortieth verse of the first chapter of the Book Of The Law says in part, "Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit and the Lover and the man of Earth." In the Vision and the Voice, in the 13th Aire, is written "The man of earth is the adherent. The lover giveth his life unto the work among men. The hermit goeth solitary, and giveth only of his light unto men", Crowley mentions this passage in his "New" Comment to the Book Of The Law, and adds, "Thus we have in the Order, the Mystic, the Magician, and the Devotee". Clearly, this implies that three different approaches to Thelema, to the very religious experience itself, are possible, perhaps even necessary in the unfolding of this experience. Then in chapter 49 of the Confessions he divides religious teachers into three classes: first, the Moses/Mohammed type, who receives a direct command from God to act as His spokesman, and who does miracles or at least receives miraculous aid; second, the William Blake/Jacob Boehme type, who is in direct communication with some sort of spiritual intelligence, and whose personal revelations may indeed be inspiring to many others, but who claim no universal spiritual authority for themselves; and third, the Lao-Tzu/Buddha type, who have attained some state of spiritual release, and who are able to teach others the method by which they have themselves realized. "The wiser they are, the less dogmatic", says Crowley, "They remain essentially sceptics". These are just the three kinds of teacher you'd expect for Devotees, Magicians, and Mystics, respectively. So here we see once more, projected upon humanity as a whole, the archetypes of the Devotee, whose watchwords are loyalty and adherence, the Magician, who causes change, and the Mystic, whose silence conceals understanding. Of course we need not insist upon these attitudes being the basis of a system of imposed castes; we might instead imagine them as psychological frameworks within which one may view life. The fact that the vast majority of contemporary humanity is content to see the world through the "man of Earth" window does not mean that specific individuals may not in the course of their lives also learn to see as "Lover" or as "Hermit", nor does it even mean that some rare ones may not appreciate all three perspectives simultaneously. Elitist social engineering fantasies, like Crowley's essay "The Scientific Solution of the Problem of Government" or his Blue Equinox papers, can be highly entertaining, and even instructive as cautionary tales, but the real message of such "three-tiered" metaphors is that for any human society (or organization) to remain healthy it must continue to provide ample and constructive opportunities for all three types of experience. They are all necessary to the system; verse I:40 does not say "the Hermit or the Lover or the man of Earth". In the handwritten manuscript of the verse we can see that the commas in Liber CCXX were added by Crowley later; it's "the Hermit and the Lover and the man of Earth." without separation (cf. the likewise added commas in the "one one one" of verse I:48). It's truly one-in-three and three-in-one. Still, the word "Grade" comes from the Latin gradus, a step, a progression. Each step may foreshadow and echo in the others, but each is a distinct step. This could imply that one's freedom to advance, as a Thelemite, as a human being, is inalienable. That most do not choose to exercise this freedom should not therefore be taken as an excuse to oppress them, nor should the fact that very few now manage to advance all the way necessarily be taken as the inevitable and eternal condition of humankind. What awaits us all I do not pretend to know. In the end, it is through our strivings that it will be known. (to be continued)

As we approach the one hundredth anniversary of the reception of the Book Of The Law it seems like a good time for us who are called Thelemites to take stock of how Thelemic culture has performed over the last century. What have we done to regenerate the world?

A realistic appraisal would note the slowly increasing numbers of self-styled Thelemites since the 1960s (though how many there actually are can only be guessed). Such an appraisal would also include the observation that, like so many other "fringe" social movements, the Thelemic world is splintered into a large array of often bickering personalities and factions. The politics of individuals interacting in "Thelemic circumstances" are no less fraught with contention than those found in any other human circumstances. In fact, conflicts may even be exacerbated by the explicit individualism of Crowley's message.

Nonetheless, Thelemites have certainly shown that they can and do form groups, both formal and informal. Do these associations tend to display any particular characteristics that might be called typical of Thelema at this stage of its development? To this observer it appears that they do. Most Thelemic organizations tend either toward the authoritarian, hierarchical modes inspired by various neofeudalist fantasies, or toward the anarchic, chaotic modes more generally justified by "Do What Thou Wilt".

At least, that's how it appears to me nearly 100 years after the Book Of The Law was dictated in Al-Qahira. It may well look very different to you. Certainly, humanity being what it is, it isn't surprising that almost every functioning Thelemic organization is hierarchical. Most organizations are hierarchical. In fact it seems that societies which center around an enthusiasm, that is, all sorts of special interest clubs (including churches and political parties), tend to be more easily run with less hierarchy than say, armies or government departments. This fact has led to a number of proposals being made for Thelemic organizations with less hierarchy and more democracy. One proposal appears in detail at the bottom of this page. This particular proposal was an attempt to take into account all three grades of Thelemite within one organization. It may turn out to be more realistic to pattern groups for each grade individually. But in any event the three grade typology is important, though not unique, to Thelema.

The fortieth verse of the first chapter of the Book Of The Law says in part, "Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit and the Lover and the man of Earth." In the Vision and the Voice, in the 13th Aire, is written "The man of earth is the adherent. The lover giveth his life unto the work among men. The hermit goeth solitary, and giveth only of his light unto men", Crowley mentions this passage in his "New" Comment to the Book Of The Law, and adds, "Thus we have in the Order, the Mystic, the Magician, and the Devotee".

Clearly, this implies that three different approaches to Thelema, to the very religious experience itself, are possible, perhaps even necessary in the unfolding of this experience. Then in chapter 49 of the Confessions he divides religious teachers into three classes: first, the Moses/Mohammed type, who receives a direct command from God to act as His spokesman, and who does miracles or at least receives miraculous aid; second, the William Blake/Jacob Boehme type, who is in direct communication with some sort of spiritual intelligence, and whose personal revelations may indeed be inspiring to many others, but who claim no universal spiritual authority for themselves; and third, the Lao-Tzu/Buddha type, who have attained some state of spiritual release, and who are able to teach others the method by which they have themselves realized. "The wiser they are, the less dogmatic", says Crowley, "They remain essentially sceptics".

These are just the three kinds of teacher you'd expect for Devotees, Magicians, and Mystics, respectively. So here we see once more, projected upon humanity as a whole, the archetypes of the Devotee, whose watchwords are loyalty and adherence, the Magician, who causes change, and the Mystic, whose silence conceals understanding. Of course we need not insist upon these attitudes being the basis of a system of imposed castes; we might instead imagine them as psychological frameworks within which one may view life. The fact that the vast majority of contemporary humanity is content to see the world through the "man of Earth" window does not mean that specific individuals may not in the course of their lives also learn to see as "Lover" or as "Hermit", nor does it even mean that some rare ones may not appreciate all three perspectives simultaneously.

Elitist social engineering fantasies, like Crowley's essay "The Scientific Solution of the Problem of Government" or his Blue Equinox papers, can be highly entertaining, and even instructive as cautionary tales, but the real message of such "three-tiered" metaphors is that for any human society (or organization) to remain healthy it must continue to provide ample and constructive opportunities for all three types of experience. They are all necessary to the system; verse I:40 does not say "the Hermit or the Lover or the man of Earth". In the handwritten manuscript of the verse we can see that the commas in Liber CCXX were added by Crowley later; it's "the Hermit and the Lover and the man of Earth." without separation (cf. the likewise added commas in the "one one one" of verse I:48). It's truly one-in-three and three-in-one.

Still, the word "Grade" comes from the Latin gradus, a step, a progression. Each step may foreshadow and echo in the others, but each is a distinct step. This could imply that one's freedom to advance, as a Thelemite, as a human being, is inalienable. That most do not choose to exercise this freedom should not therefore be taken as an excuse to oppress them, nor should the fact that very few now manage to advance all the way necessarily be taken as the inevitable and eternal condition of humankind. What awaits us all I do not pretend to know. In the end, it is through our strivings that it will be known.

(to be continued)

one, one, one

My prophet is a fool with his one, one, one; are not they the Ox, and none by the Book?

Liber Legis, I:48

There is a word to say about the Hierophantic task. Behold! there are three ordeals in one, and it may be given in three ways. The gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. Thus ye have star & star, system & system; let not one know well the other!

Liber Legis, I:50

    The o.o.o. is an unusual kind of organization for Thelemites. It is not based upon any of the organizational schemes outlined or suggested by Aleister Crowley, nor is it principally dedicated to teaching his religious system. It is a frankly social and cultural religious organization which is nonetheless inspired by Crowley's prophetic writings, especially by the Book Of The Law. We offer no official interpretations, claim no links to the "Masters", perform no official initiations, and confer no ranks or titles other than the three Grades of Hermit, Lover, and Earthling, all the requirements for which are publicly stated below. We have no complicated status hierarchy, and our central administration is elected and overseen by the members themselves. We profess no esoteric secrets though we confess to the truth of the mysteries. What follows is a detailed description of our organizational scheme.

I - Purpose

    The Law of Thelema is a law of light, life, love, and liberty, and the o.o.o. is dedicated to their increase. To that end we engage our passions in the performance of communal rituals, the maintenance of sacred spaces, the creation and exhibition of all forms of artistic expression, and in other assorted cultural, educational, and charitable activities. These acts of passion may be events like ceremonies, plays, lectures, art shows, musical performances, feasts, or they may be productions like the painting of a picture, the recording of a song, the designing of a T-shirt, even the writing of a novel, or they may be processes like teaching meditation, caring for each other's children, defending human rights, or they may be institutions like meeting halls, retreats, schools, parks, even hospitals. We believe that building a strong community of free individuals is the best way to explore all the possibilities of Thelemic society.

II - Earthlings

    All members of the o.o.o. are members of the Earthling Grade. The title Earthling is used rather than Man of Earth to spare us the whole debate on the Woman of Earth issue while still reminding us that gonads do not determine one's spiritual status. It also emphasizes the child in us by its use of a diminutive form, and it places us in the planetary context required by the next step in human evolution. The only requirement for membership in the Earthling Grade is timely payment of $31 per year in dues. The privileges of the Grade currently include a subscription to the monthly newsletter, member discounts on products and event admissions, and passworded access to the members-only areas of the o.o.o.'s website. It is also the right of every Earthling to be recognized as a member of the Lover and/or Hermit Grades upon the fulfillment of the relevant requirements.

III - Lovers (& Centres)

    The Lovers are the flame that burns at the very core of o.o.o.. They must maintain valid Earthling status, and in addition they must perform at least four documented acts of passion each year. These acts of passion were described in section I. Their exact definition and the requirements for their documentation and reporting are established by the board of directors (called the Circumference - see section V). As section I makes clear these acts may range from spontaneous one-time events to veritable institutions. Lovers who perform more institutionalized acts of passion may desire to formalize their relationship with o.o.o. by establishing them as official centres of the organization. A centre can be a place (e.g., a local temple/performance space, a rural retreat, etc.), or an organization (e.g., a charitable service, a magazine, etc.). The members of the Lover Grade elect the Circumference (see section V for details).

IV - Hermits

    The inner order issues no certificates, takes no checks, has no permanent mailing address. o.o.o. is not an inner order, but aspires to provide a social space wherein the inner order may operate. The Hermit Grade has been designed with that in mind. A Hermit must maintain valid Lover status, and must each year request membership in the Hermit Grade. Such a request is considered evidence that the Hermit is either desiring to study one-on-one with a teacher who is also listed as a Hermit or is offering to teach others one-on-one, or desires and offers to both study and teach. The list of names of all the Hermits is available to the membership at large, but the actual contact information for them is only made available to other Hermits. All arrangements between Hermits are entirely personal. There is no chief Hermit, and no Hermit administration of any kind. Status as a member of the Hermit Grade confers absolutely no special rights within o.o.o., excepting the right to be listed on the membership roll of Hermits.

V - The Circumference

    The board of directors consists of twelve members; they must maintain valid Earthling status. Each seat on the board is designated by a sign of the Zodiac. The term of each member is four years, but they may be reelected without limit. Each year three members, that is, the signs of one element, (i.e., Aries-Leo-Sagittarius) are elected. Changes in the policies of the board would thus occur in response to the expectations of the Lovers who annually elect the members, but not such wholesale changes would be possible that the board's institutional memory would be disrupted. The astrological designation of each seat on the board is in no way a qualification and any Earthling of whatever astrological sign may be elected to any seat. The Circumference appoints a chief administrative/fiscal officer, who may be anyone they choose, member of o.o.o. or not. The Circumference maintains the records and central archives of the o.o.o., and coordinates with and among the centres. The Circumference makes policy and takes action within the framework of the official bylaws, and must approve any changes to them.

(Last Updated: 31 Aug 03)

contact o.o.o.