Each person as a Star with a Will
“The really valuable thing in the pageant of human life seems to me not the State but the creative, sentient individual, the personality; it alone creates the noble and the sublime, while the herd as such remains dull in thought and dull in feeling.”
-Albert Einstein, Mein Weltbild (1931)
After the proclamations of Nuit and Hadit, there comes one of the most important statements to Thelema in the third line of Liber AL:
“Every man and every woman is a star.”1
By this is meant that “we are all free, all independent, all shining gloriously, each one a radiant world”2 and further that “the Individual is the Autarch.”3 In the same sense that the sun, as a star, is center of the solar system in the physical macrocosm, every man and every woman is understood to be a sort of microcosmic star and center of his or her own system. “A star is an individual identity; it radiates energy, it goes, it is a point of view. Its object is to become the whole by establishing relations with other stars. Each such relation is an Event: it is an act of Love under Will”4 – Each individual is “an aggregate of such experiences, constantly changing with each fresh event, which affects him or her either consciously or subconsciously.”5
Certainly, from a psychological standpoint, it can be easily understood that we are all centers of our own universe6 and also ‘aggregates of experience’ as our own memories show. Further, stars are self-luminous implying that we derive power and strength from within ourselves and not an outside source (explained in depth later), and also stars are constantly in motion interacting with the gravitational pulls of the infinite other stars and systems.
Thelema posits that Hadit is “the flame that burns in every heart of man, and in the core of every star.”7 Crowley writes “He is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of Infinite Beauty.”8 In fact, Nuit tells us “Be thou Hadit, my secret centre, my heart & my tongue!”9 showing that we are intimately interconnected with divinity, mirroring the general Eastern sentiment of the soul’s link to God and the sentiment seen in the West in mystics like Meister Eckhart and Miguel de Molinos:
“Thou art to know, that thy Soul is the Center, Habitation, and the Kingdom of God.”10
In a word, by saying “every man and every woman is a star,” we assert both the individual’s sovereignty and their divinity. Just as physical stars each have their unique course in the span of space, each individual is understood to have their own unique Will. In fact, “Thelema” itself means “Will” and this is the foundation of the entire philosophy of Thelema. It is said:
“Do what thou wilt shall be the whole of the Law.”11
“There is no law beyond Do what thou wilt.”12
These two statements clearly establish that everything in Thelema revolves around the dictum of “do what thou wilt.” As Crowley often noted, this does not mean, “do what you like” but is a command to perform one’s “true” or “pure will” and nothing else. Liber AL proclaims, “Thou hast no right but to do thy will. Do that, and no other shall say nay.”13
Now we can see the general point-of-view of existence formulated in Thelema: each individual is considered as a “star” whose sole right or duty is to perform their Will. In the core of this star is Hadit and about the star are the infinite space & possibilities of Nuit. We have established that each individual is at the center of his or her own universe, a “secret centre, heart, & tongue”14 of the divine, each performing their unique Will amidst Nuit, Infinite Space.
Since the Will is considered absolutely paramount in Thelema, we must understand how a Thelemite is supposed to “Will” things. Liber AL asserts something distinguished as “pure will” and explains its conditions:
“For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.”15
Therefore, for will to be considered “pure” and “every way perfect” by the conditions set forth in Liber AL, it must be
1) “unassuaged of purpose” and
2) “delivered from the lust of result”
The first consideration, “unassuaged of purpose,” has two meanings to be considered. The first is the more obvious, which is that will is impeded or weakened by “purpose” and it is meant to go on its way unrestricted by these notions of “purpose.” The mind and reason are generally an obstacle to the full expression of a person’s Will in many ways and this idea is treated in a later section more fully. The next consideration is simply that it means “with purpose unassuaged” or “with tireless energy.”
Secondly, to be “delivered from the lust of result” means to be unaffected by or unattached to the results of one’s actions. This doctrine is a central tenet to the Eastern system of karma yoga where it is generally called “non-attachment to the fruits of action.” It might also be said that it is known to the West under the aphorism of “Art for art’s sake.” The Bhagavad Gita succinctly describes this doctrine of being “delivered from the lust of result” when it says,
“Those whose consciousness is unified abandon all attachment to the results of action and attain supreme peace. But those whose desires are fragmented, who are selfishly attached to the results of their work, are bound in everything they do. Those who renounce attachment in all their deeds live content in the ‘city of nine gates,’ the body, as its master.”16
Essentially, this line from Liber AL vel Legis means that to perform our “pure will” which “is every way perfect,” we must do our will with tireless energy, without regard to purpose, and without concern for results. Crowley wrote, “Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace. Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God’s will, Thou art That.”17
In Liber AL vel Legis, Nuit declares, “Invoke me under my stars! Love is the law, love under will.”18 Crowley explains that this means “while Will is the Law, the nature of that Will is Love. But this Love is as it were a by-product of that Will; it does not contradict or supersede that Will; and if apparent contradiction should arise in any crisis, it is the Will that will guide us aright.” Therefore the method or modus operandi of Thelema is “love under will,” which means the assimilation of experience in accordance with one’s Will.19
It must be recognized that “Love” in the context of Thelema and Liber AL vel Legis is understood in a very universal way. It is not what most would consider the emotion of love or kindheartedness. Crowley writes, “Lo, while in The Book of the Law is much of Love, there is no word of Sentimentality. Hate itself is almost like Love!”20 for even hate is an experience worthy of our assimilation and integration. Instead, it essentially refers to all acts whatsoever, any “Change in conformity with Will,” for all actions are lawful and necessary. Crowley explains “Every event is a uniting of some one monad with one of the experiences possible to it,”21 and further that “Each action or motion is an act of love, the uniting with one or another part of “Nuit”; each such act must be ‘under will,’ chosen so as to fulfill and not to thwart the true nature of the being concerned.”22 Therefore, while “love” may refer specifically to acts of “union” (in the sense that sex is union on the physical plane, and samadhi23 is union on the mental plane) all experiences are understood as acts of “love” in the more universal sense that “every event is a uniting of some one monad with one of the experiences possible to it,” including acts of what may be perceived to be acts of “division.”
Now we can understand that “there is no law beyond Do what thou wilt,”24 and “love under will” is essentially the assimilation of experience in accordance with the nature of the individual. The conception mirrors Carl Roger’s propositions which are the assertions underlying his system of “client-centered therapy.” He writes as his sixth proposition,
“The organism has one basic tendency and striving – to actualize, maintain and enhance the experiencing organism.”25
These acts of “actualiz[ing], maintain[ing] and enhanc[ing] the experiencing organism” are what Thelema terms acts of “love.” The one condition that is important from the standpoint of Liber AL vel Legis is that acts of “love” must be done “under will,” or in accordance with the nature of the particular circumstance and the individual (or the “organism” if we are to use Rogerian terminology). An act of “love under will” performed properly is what Carl Rogers would term “psychological adjustment” as opposed to “psychological maladjustment.” Rogers writes as his fourteenth and fifteenth propositions:
“Psychological adjustment exists when the concept of the self is such that all the sensory and visceral experiences of the organism are, or may be, assimilated on a symbolic level into a consistent relationship with the concept of self.
Psychological maladjustment exists when the organism denies awareness of significant sensory and visceral experiences, which consequently are not symbolized and organized into the gestalt of the self structure. When this situation exists, there is a basic or potential psychological tension.”26
“Psychological adjustment” consists in proper “assimilation” of experiences being equivalent to the “love under will” method of Thelema, whereas “psychological maladjustment” consists of the improper “assimilation” of experience, which creates “psychological tension.” Essentially, we can see that Thelema coincides with, and in a certain fashion anticipated, the Rogerian “propositions” that form the basis of his “client-centered therapy.”
“All love is expansion, all selfisihness is contraction. Love is therefore the only law of life. He who loves lives, he who is selfish is dying. Therefore love for love’s sake, because it is law of life, just as you breathe to live.” –Swami Vivekananda
1 Crowley, Aleister. Liber AL vel Legis, I:3.
2 Crowley, Aleister. “Liber DCCCXXXVII: The Law of Liberty” from Equinox III(1).
3 Crowley, Aleister. Magick Without Tears, ch.48.
4 Crowley, Aleister. “The Antecedents of Thelema” from The Revival of Magick.
5 Crowley, Aleister. Introduction to Liber AL vel Legis, part II.
6 This also attests to the universal import of mandala-like art pieces across cultures, for they are all expressions of that central point of consciousness and the apparent unfolding and expression of the psyche & universe around it. This was a subject of study for Carl Jung.
7 Crowley, Aleister. Liber AL vel Legis, II:6.
8 Crowley, Aleister. “The Law of Liberty.”
9 Crowley, Aleister. Liber AL vel Legis, I:6.
10 de Molinos, Miguel. Spiritual Guide of Miguel de Molinos (1685), ch.1, verse 1.
11 Crowley, Aleister. Liber AL vel Legis, I:40.
12 Crowley, Aleister. Liber AL vel Legis, III:60.
13 Crowley, Aleister. Liber AL vel Legis, I:42-43.
14 Crowley, Aleister. Liber AL vel Legis, I:6.
15 Crowley, Aleister. Liber AL vel Legis, I:44.
16 Bhagavad Gita (trans. By E. Easwaran), chapter 5, verse 12-13.
17 Crowley, Aleister. “Liber II: Message of the Master Therion” from Equinox III(1).
18 Crowley, Aleister. Liber AL vel Legis, I:57.
19 This harkens back to the Christian mystic Meister Eckhart who wrote, “The place where love has its being is only in the will; the person who has more will, also has more love. But no one knows about anyone else, whether one has more of it; that lies hidden in the soul, so long as God lies hidden in the soul’s ground. This love lies wholly in the will; whoever has more will, also has more love.” -Meister Eckhart, Counsels on Discernment (Counsel 10).
20 Crowley, Aleister. “The Message of the Master Therion” from Equinox III(1).
21 Crowley, Aleister. Introduction to Liber AL vel Legis, part II.
22 Crowley, Aleister. Introduction to Liber AL vel Legis, part III.
23 “Samadhi” is the Hindu term used n the practice of yoga for the psychological phenomenon of the disappearance (or ‘union’ or ‘cessation’) of subject and object known in various forms under different names in various cultures. This subject is too extensive to go into depth in this essay.
24 Crowley, Aleister. Liber AL vel Legis, I:22.
25 Rogers, Carl. Client-Centred Therapy, ch.11.
26 Rogers, Carl. Client-Centred Therapy, ch.11.