psychology of liber al

Psychology of Liber AL

Psychology of Liber AL – pt.10: Archetypes of the Star – or Spark – and the Night-Sky

Psychology of Liber AL

Postscript: Archetypes of the Star – or Spark – and the Night-Sky

Two specific archetypes that Carl Jung gives attention to are of especial importance to this discussion. The first of these archetypes – or more accurately, archetypal manifestations – is that of the spark, the astrum, the star, or the scintilla, which is essentially a manifestation of the archetype of the “self.” The second of these archetypes is that of the night-sky, which is essentially a symbolic conception of the entirety of all archetypes, or the entirety of the unconscious.

In Liber AL vel Legis there are prominent occurrences of both of these archetypes. In the third line of the book it is proclaimed,

Every man and every woman is a star.”1

Almost immediately we have an identification of the self of each human individual with the symbolic figure of a star. In his work On the Nature of the Psyche, Jung is explaining how alchemical symbolism is an important source for symbolic expressions of unconscious contents of the psyche. He writes:

“From [alchemy] I take, first and foremost, the idea of the scintillae – sparks – which appear as visual illusions in the ‘arcane substance…’ If we may compare the sparks to the archetypes, it is evident that Khunrath [a 16th century alchemist] lays particular stress on one of them. This One is also described as the Monad and the Sun, and they both indicate the Deity… Psychologically, the One Scintilla or Monad is to be regarded as symbol of the Self.”2

Therefore, this assertion of every man and woman being a star is using a common archetypal symbol of the complete “self” and thereby identifying each person with “the One Scintilla,” “the Monad and the Son, [which] both indicate the Deity.”Jung continues:

This light is the lumen naturae which illuminates consciousness, and the scintillae are germinal luminosities shining forth from the darkness of the unconscious. Dorn, like Khunrath, owes much to Paracelsus with whom he concurs when he supposes an ‘invisibilem solem plurimis incognitum’ in man (an invisible sun unknown to many). [Also], ‘Sol est invisibilis in hominibus, in terra vero visibilis, tamen ex uno et eodem sole sunt ambo’ (The sun is invisible in men, but visible in the world, yet both are of one and the same sun)… Thus the one archetype emphasized by Khunrath is known also to Dorn as the sol invisibilis or imago Dei. In Paracelsus the lumen naturae comes primarily from the ‘astrum’ or ‘sydus,’ the ‘star’ in man… Indeed, man himself is an ‘Astrum:’ ‘not by himself alone, but for ever and ever with all apostles and saints; each and every one is an astrum, the heaven a star… therefore saith also the Scripture: ye are lights of the world [Matthew 5:14].”3

Liber AL reveals plainly this “invisible sun unknown to many,” this sol invisibilis which is also the imago Dei that is in the heart of every man and woman. It is every man and every woman that are “the lights of the world.” Jung also asserts nearly the same doctrine as Liber AL by saying that “man himself is an ‘Astrum’” and then quoting another who essentially says man is not alone as a star but “with all apostles and saint; each and every one is an astrum…” In this sense, one may say that symbolically all stars are united together in the night-sky. Nuit herself proclaims this when she says in Liber AL,

“…I am Infinite Space, and the Infinite Stars thereof…”4

On this note, we turn again to Jung who writes further about the archetypes alchemical vision which corresponds to the Thelemic symbology, “It strikes me as significant… that the characteristic alchemical vision of sparks scintillating in the blackness of the arcane substance should, for Paracelsus, change into the spectacle of the ‘interior firmament’ and its stars. He beholds the darksome psyche as a star-stewn night sky, whose planets and fixed constellations represent the archetypes in all their luminosity and numinosity.5 The starry vault of heaven is in truth the open book of cosmic projection, in which are reflected the mythologems, i.e., the archetypes. In this vision astrology and alchemy, the two classical functionaries of the psychology of the collective unconscious, join hands.”6

Nuit is considered as the totality of “the darksome psyche” with each star being an archetype therein. Nuit then becomes a sort of “double symbol” of both macrocosmic and microcosmic implications. On the macrocosmic scale, each individual is a star and are united together in “the body of the night sky,” which represents the totality of all possibilities (see “The First Principles” segment of this essay for further explanation of Nuit in this sense). On the microcosmic scale, Nuit represents the totality of the psyche and the plethora of stars represents reflections of the many archetypes of the unconscious. Within this “star-strewn night sky” of the psyche, there is that “One Scintilla,” “the Monad and the Sun,” which is that archetypal symbol of the “whole” or integrated self.

This postscript is added to show that not only do the symbols of Liber AL vel Legis represent manifestations of common archetypes, but they also have a historical precedent in various alchemical texts. Jung’s work On the Nature of the Psyche appeared many decades after the writing of Liber AL vel Legis in 1904. It is unfortunate that Jung was not aware of (or simply did not investigate) this modern occurrence of the same archetypal patterns he studied. Once again, Liber AL vel Legis may be viewed as both a product and an expression of the collective unconscious, filtered through the peculiar and unique psyche of Aleister Crowley. Earlier it was said that “we may therefore find statements of universal import explained under the figure of certain symbols that were familiar to Crowley’s consciousness,” but now we see that, although this is most likely true for certain cases (i.e. the appearance of the Egyptian deities like Hoor-paar-kraat, Heru-ra-ha, and Nuit, the cases of Islamic terminology like “Isa,” “Kiblah,” and “Kaaba,” the cases of Western Hermetic and occult symbology, etc.), Liber AL vel Legis contains symbols which are also somewhat universal. Not only is there a historical precedent in alchemical texts, but every human being on Earth has the experience of seeing the sun, the night sky, and the seemingly infinite amount of stars therein.

Love is the law, love under will.

1 Crowley, Aleister. Liber AL vel Legis, I:3.

2 Jung, Carl. “The Significance of the Unconscious in Psychology” from Collected Works of C.G. Jung Volume 8: On the Nature of the Psyche, par.388.

3 Jung, Carl. “The Significance of the Unconscious in Psychology” from Collected Works of C.G. Jung Volume 8: On the Nature of the Psyche, par.389-390.

4 Crowley, Aleister. Liber AL vel Legis, I:22.

5 At this point Jung’s text there is a footnote which reads thus, “In the Hieroglyphica of Horapollo the starry sky signifies God as ultimate Fate, symbolized by a ‘5,’ presumably a quincunx.” This is especially significant in that Nuit is identified with Fate – or in other words, the necessary workings & motions of the universe – and also the symbolic figure of ‘5.’ In Liber AL vel Legis, I:60, Nuit proclaims, “My number is 11, as all their numbers who are of us. The Five Pointed Star, with a Circle in the Middle, & the circle is Red.” Here Nuit herself identifies herself with The Five Pointed Star,’ the pentagram. Interestingly, this is the one section of Liber AL vel Legis which was not penned by Crowley but filled in later by Rose Crowley, his wife at the time.

6 Jung, Carl. “The Significance of the Unconscious in Psychology” from Collected Works of C.G. Jung Volume 8: On the Nature of the Psyche, par.392.


Psychology of Liber AL – pt.9: Conclusions

Psychology of Liber AL


It was established in the introduction that this work would look at Thelema and its central text of Liber AL vel Legis strictly from the perspective of psychology, interpreting metaphysical claims as mental phenomena. From this standpoint, a framework must be established within the confines of Liber AL vel Legis that can comply with current psychological understandings of the self and its place in the world. Thelema presents this framework in symbolic format, utilizing pseudo-Egyptian gods to explain how the Thelemite perceives the work: Each person is a star, and at the core of this star is “Hadit;” about this star are the infinite possibilities of Nuit, the starry night-sky. This conception of each person being at the center of a field of phenomena and possible experiences is analogous to one of Carl Rogers’ propositions describing his client-centered therapy that, “All individuals (organisms) exist in a continually changing world of experience (phenomenal field) of which they are the centre.”1 Each person being a star, they are self-luminous, have their own natural motion, and also have an effect (like gravitational pull) on other stars. This self-luminous nature attests to mankind’s inherent divinity and the natural motion is the star’s particular Will.

The Will is central in Thelema, for it is proclaimed, “Thou hast no right but to do thy will. Do that, and no other shall say nay.”2 Each star has a unique Will to carry out, and the way in which this is carried out is by the method – or modus operandi – of “love under will.” This means that all actions must be Love, which is essentially the “uniting of some one monad with one of the experiences possible to it,”3 or simply, the assimilation of experience. This Love must be “under will,” and therefore each act is done to fulfill and express the true nature of the individual involved rather than thwart it. This method of “love under will” was seen to be analogous to Carl Rogers’ propositions. A successful expression of “love under will,” where experience is harmoniously assimilated in accordance with the nature of the individual, is what Rogers calls “psychological adjustment,” whereas “psychological maladjustment” means that experience is not assimilated harmoniously and from which “psychological tension” (suffering in the mental sphere) will naturally arise. In addition, the Will itself was seen to be analogous to Carl Rogers’ notion of the “self-actualizing tendency” inherent in all people.

Further considerations on this Will showed that for it to be considered “pure” and “every way perfect,”4 it must be done with tireless energy, without regard for purpose, and with no “lust of result” or desire for the fruits of one’s work. Next, morality and sin were considered and found to be nothing but impediments to the free flow of the Will; it was established that in Thelema, “that it is no longer possible to say a priori that a given action is ‘wrong.’ Each man has the right – and an absolute right – to accomplish his True Will.”5 It was seen that these sets of moralities naturally repress and inhibit the Will, especially those notions which dictate our sexual morality. Thelema’s move beyond moral injunctions against sexual behavior is consistent with the findings of Alfred Kinsey’s innovative research in mid-20th century.

Aside from morality inhibiting the free and natural flow of the Will, it was seen that the mind, especially its faculty of reason, also prevents the true Will from manifesting. Reason is not discarded as useless in Thelema, but instead it is put into its most effective sphere of operation: in service to the Self and its Will. If the mind usurps the “throne” of the Self and dictates its actions through Reason, it renders the Will impotent because, “If Will stops and cries Why, invoking Because, then Will stops & does nought.”6 More importantly, it is understood that “there is a factor infinite & unknown,”7 the subconscious Will, which is, by definition, not able to be fully understood and interpreted by the conscious mind. Therefore, the mind can only inhibit the flow of the subconscious Will when it dictates the Will’s actions. It is this unknown factor of the subconscious Will that makes “reason… a lie” in that it is unable to dictate the Will of the individual in accordance with their true Selves (which must necessarily account for both conscious and subconscious natures). Carl Jung recognized that the mind cannot accurately dictate the whims of the Will. He said that rationalistic opinions come close to neurotic symptoms in that they split the awareness away from the subconscious promptings. For this reason, Jung deems these opinions “distorted thinking,” and those thoughts that proceed from the “tap-root” of the Self and its Will are deemed “psychologically correct thinking:” yet another psychological assumption that Liber AL anticipated in a way.

Next, the process of coming to know and express one’s Will is understood to be analogous not only to Crowley’s notions of “the Great Work” and “Knowledge and Conversation of the Holy Guardian Angel,” but also Carl Jung’s process of “individuation.” All of these are united by the fact that they all attempt to penetrate to the deepest or true nature of the individual and attempt to assimilate and manifest it. In Jung’s process of “individuation,” one comes to identify with the archetype of the “Self,” which is the totality of the psyche, including both conscious and unconscious natures. Thelema uses the Egyptian god of Horus as its specific archetypal expression of the “Self,” and each person’s “Great Work” is to come to “revere” and identify with this Self and thereby manifest the Will more fully. Crowley specifically mentions that the “tribulations” of this ordeal are exactly the same as the modern processes of psychoanalysis, equating the pseudo-mystical process of “the Great Work” or “Knowledge and Conversation of the Holy Guardian Angel” with the more modern notions of “individuation.” It was further asserted that the unconscious’s natural function is towards individuation and therefore every single person takes part in the “the Great Work,” whether they are conscious of it or not.

In Liber AL vel Legis, it was seen that a psychological model of “failure” (to assimilate experience) is constructed along familiar physiological lines. In the body, the appearance of pain signifies a malfunction of some sort, and also in the psyche, the appearance of “psychological tension” (as Carl Rogers terms it) signifies a failure of the harmonious functioning of the psyche. In the psyche, sorrow, pain, regret, fear, and pity are all seen to be disharmonious to the functioning of the Will. Next, a specific line in Liber AL is analyzed to show that Hadit, that symbol of the imperishable perceiver-of-events, can either lift his head to Nuit or droop down his head to the earth. These two possible actions were then equated with the life and death instincts of Freud and also the concepts of “MATER COELISTIS” and “PHALLOS” from Jung’s Septem Sermones ad Mortuos – most importantly it is asserted that no matter what “choice” Hadit makes, there is joy and rapture to be found in either option.

Finally, the inevitable topic of death is treated within a Thelemic context. First, death is understood as a joyous occasion, a time for a greater feast than even for birth. Death is also to be considered as the “seal” or symbolic fulfillment of life. In both of these ways Thelema attempts to overcome the morbidity associated with death and the common aversion thereto. The idea of a part or essence of the self surviving death is also entertained but because this is a psychological treatise, we can only make the statement that “the psyche’s attachment to the brain, i.e. its space-time limitation, is no longer as self-evident and incontrovertible as we have hitherto been led to believe,”8 while no conclusive metaphysical assertions may be made.

Essentially, Thelema cannot only be clearly interpreted through the lens of psychology but our understanding of Liber AL is greatly enriched thereby. This work is merely a brief overview of the way the field of psychology potentially enables us to better understand Thelema. Appended after this conclusion is a short discussion about the archetypal symbols of the star and the night sky, but this is merely the tip of the iceberg of the possible syntheses between Thelema and psychology. The conclusions of such eminent psychologists as Sigmund Freud, Carl Jung, Carl Rogers, and Alfred Kinsey are emphasized in this work but there are many other branches of psychological inquiry that have an important bearing on Thelema. Since psychology is the study of that psyche which is inherent in every man and every woman, it is certainly of interest to all Thelemites who seek to better understand themselves. The injunction of the Greeks to “know thyself” still holds true, and to do this we must delve into our darkest places and face our deepest fears – the “tribulation of ordeal, which is bliss.”9 For Thelema is a tradition of joy where one treats all events, even if they are ordeals, as equally valid experiences for growth. It is a tradition of joy whether we consider it as a psychological framework, a philosophy, a religion, a spiritual map, or whatever suits our particular nature.

Remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass & are done; but there is that which remains… They shall rejoice, our chosen: who sorroweth is not of us… Beauty and strength, leaping laughter and delicious languor, force and fire, are of us… But ye, o my people, rise up & awake! Let the rituals be rightly performed with joy & beauty! …A feast every day in your hearts in the joy of my rapture! A feast every night unto Nu, and the pleasure of uttermost delight! Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eternal ecstasy in the kisses of Nu… Write, & find ecstasy in writing! Work, & be our bed in working! Thrill with the joy of life & death! Ah! thy death shall be lovely: whoso seeth it shall be glad. Thy death shall be the seal of the promise of our age long love. Come! lift up thine heart & rejoice!”10

>>PART 10>>

1 Rogers, Carl. Client-Centred Therapy, ch.11.

2 Crowley, Aleister. Liber AL vel Legis, I:42-43.

3 Crowley, Aleister. Introduction to Liber AL vel Legis, part II.

4 A reference to Liber AL vel Legis, I:44.

5 Crowley, Aleister. “The Method of Thelema.” Printed in The Revival of Magick.

6 Crowley, Aleister. Liber AL vel Legis, II:30.

7 Crowley, Aleister. Liber AL vel Legis, II:32.

8 Jung, Carl. “The Soul and Death” from Collected Works of C.G. Jung volume 8: The Struture and Dynamics of the Psyche, par. 813.

9 Crowley, Aleister. Liber AL vel Legis, III:62.

10 Crowley, Aleister. Liber AL vel Legis, II:9,19,20,34,35,42-44,66.

>>PART 10>>

Psychology of Liber AL – pt.7: Life and Death Instincts

Psychology of Liber AL

Life and Death Instincts

I am the secret Serpent coiled about to spring: in my coiling there is joy. If I lift up my head, I and my Nuit are one. If I droop down mine head, and shoot forth venom, then is rapture of the earth, and I and the earth are one.” –Liber AL vel Legis II:26

In this verse from Liber AL, we find Hadit comparing “himself” to “the secret Serpent coiled about to spring.” This symbol is obviously showing the vast potential stored within the Self, like that contained within a coiled serpent, analogous to the unknowable power hidden in the recesses of each person’s unconscious.1 From this position of coiling, Hadit either lifts up his head or droops down. These two actions are related to becoming one with Nuit and becoming one with the earth, respectively. Crowley writes in his commentary to this line, “The mystic Union is to be practised both with Spirit and with Matter,” which are “two main types of the Orgia of Magick [causing Change in conformity with Will].” This shows that there are two fundamental actions to be taken or courses of the Will: (1) return to the spirit, and (2) immersion in matter.

Crowley says elsewhere that “Magick = the Will to Live” and “Mysticism = the Will to Die.”2 This brings to mind the theories of the life drive (termed eros) and death drive (termed thanatos) expounded by Sigmund Freud, the famous psychologist. Freud’s definition of the death drive being “an urge inherent in all organic life to restore an earlier state of things”3 may be likened to the “union with Nuit” in which one’s consciousness “becomes one,” and his life instinct of eros may be seen to be analogous to the “rapture of the earth.”

Jung also posits two similar ideas in his pseudo-mystical treatise “Septem Sermones ad Mortuos.” He writes:

The world of the gods is made manifest in spirituality and in sexuality. The celestial ones appear in spirituality, the earthly in sexuality. Spirituality conceiveth and embraceth. It is womanlike and therefore we call it MATER COELESTIS, the celestial mother. Sexuality engendereth and createth. It is manlike, and therefore we call it PHALLOS, the earthly father. The sexuality of man is more of the earth, the sexuality of woman is more of the spirit.”4

Here are two seemingly autonomous psychic functions in relation to the individual identified as “the celestial mother” – very much like lifting up of Hadit’s head to union with Nuit (who is often pictured as a star goddess) – and “the earthly father” which is analogous to Hadit drooping his head to the earth. In Jungian psychology, it is understood that the individual’s psyche is bi-gendered in that it contains both masculine and feminine aspects, and in this case it should be understood that these two things – “celestial mother” and “earthly father” – relate to “every man and every woman.” Jung continues:

Man shall distinguish himself both from spirituality and sexuality. He shall call spirituality Mother, and set her between heaven and earth. He shall call sexuality Phallos, and set him between himself and earth. For the Mother and the Phallos are super-human daemons which reveal the world of the gods.”5

Here we have almost the same language being used as in Liber AL vel Legis. Once again we must remember that “Psychology accordingly treats all metaphysical claims and assertions as mental phenomena, and regards them as statements about the mind and its structure that derive ultimately from certain unconscious dispositions.”6 We can now understand that this line in Liber AL vel Legis that started this chapter refers to the two fundamental drives or two aspects of the Will.

Two potential courses of the Will

Liber AL II:26

Aleister Crowley

Sigmund Freud

Carl Jung

Hadit is “coiled,” prepared to Will a certain course of actions, either (1) return to spirit or (2) immersion in matter

1: “return to spirit”

I lift up my head, I and my Nuit are one.”

Mysticism = the Will to Death;” “Union… with Spirit”

Thanatos: the death drive

MATER COELESTIS, the celestial mother;” “spirituality”

2: “immersion in matter”

If I droop down mine head… I and the earth are one.”

Magick = the Will to Life;” “Union… with Matter”

Eros: the life drive

PHALLOS, the earthly father;” “sexuality”

[Figure 1. The two courses of Will once Hadit is “coiled about to spring”]

I referred to these two “drives” or “psychological contents” as seemingly autonomous psychic functions above, and Jung writes that “man shall distinguish himself” from both of them, for they are most practically understood as autonomous functions. He then proclaims these words:

Spirituality and sexuality are not your qualities, not things ye possess and contain. But they possess and contain you; for they are powerful daemons, manifestations of the gods, and are, therefore, things which reach beyond you, existing in themselves. No man hath a spirituality unto himself, or a sexuality unto himself. But he standeth under the law of spirituality and of sexuality. No man, therefore, escapeth these daemons.”7

This is a fundamentally important point. These actions or drives are not our qualities in the normal sense that we would normally think of something as part of ourselves, part of our personalities or mental structure. Rather, they are understood as forces influencing our psyches. Our normal, conscious sense of self is the ego, which is informed by these two influencing drives, these two aspects of the Will, and – as we explored earlier – the Will of the individual is the guiding Law of life (“There is no law beyond” doing it)8

It should be remarked that no matter what Hadit “does” – if there is coiling, lifting of the head, drooping of the head – there is joy and rapture. Once again it is shown that, in all aspects, “Existence is pure joy.”9

>>PART 8>>

1 The connections between this symbol and the Hindu kundalini are also plainly apparent, but elaboration on this point not appropriate for this essay.

2 Crowley, Aleister. “The Antecedents of Thelema.” Printed in The Revival of Magick.

3 Freud, Sigmund. Beyond the Pleasure Principle.

4 Jung, Carl. “Septem Sermones ad Mortuos,” Sermo V.

5 Jung, Carl. “Septem Sermones ad Mortuos,” Sermo V.

6 Jung, Carl. “Psychological Commentary on The Tibetan Book of the Great Liberation,” par. 760.

7 Jung, Carl. “Psychological Commentary on The Tibetan Book of the Great Liberation,” par. 760.

8 A reference to Liber AL, III:60, “There is no law beyond Do what thou wilt.”

9 Crowley, Aleister. Liber AL vel Legis, II:9.

>>PART 8>>

Psychology of Liber AL – pt.6: Psychological Model of Failure

Psychology of Liber AL

Psychological Model of Failure

Thelema constructs a completely practical psychological system, and it is established among familiar physiological lines. In the body, if all is working harmoniously – if the body is healthy, that is – the consciousness continues to operate undisturbed by the functions of the various organs and systems of the body. It is only when there is a malady of some sort – e.g., a malfunction of an organ, the skin is pierced by a knife, stress and anxiety, et cetera – that consciousness is disturbed and made aware of the body’s functioning. In a physiological sense, the body conveniently notifies the consciousness of its trouble by issuing signals of pain. Liber AL vel Legis has applied this to the functioning of the psyche:

Dost thou fail? Art thou sorry? Is fear in thine heart? Where I am these are not.”1

Crowley comments, “This verse brings out what is a fact in psychology, the necessary connection between fear, sorrow, and failure.”2 In the same sense that the appearance of pain signals a certain failure of the harmonious functioning of the body, the appearance of sorrow and fear signal a certain failure in the harmonious functioning of the psyche. Crowley writes, “Sorrow, pain, regret, are symptoms of diseased thought; those only who have ceased to be able to adjust themselves rightly and gladly to all Change, and to grow thereby, or those who still react, but only feebly and vainly, take Sorrow, pain, and regret to be Real”3 It is understood in Thelema that “existence is pure joy; that all the sorrows are but as shadows; they pass & are done; but there is that which remains.”4 Therefore, any kind of sorrow, pain, or regret necessarily implies some kind of failure to truly understand this perspective.

In another Holy Book of Thelema it is written, “Only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith I guide you to the heart of the groves of Eleusis.”5 This reaffirms the notion that the appearance of sorrow, pain, regret, weariness, anger, and discomfort are all, just as they are in the physiological sense, signs of some error in the functioning of the psyche of the organism. They are signals being sent to the psyche that “love under will” is not being performed properly, so to speak. Crowley confirms this once again when he writes, “Sorrow thus appears as the result of any unsuccessful – therefore, ill-judged – struggle. Acquiescence in the order of Nature is the ultimate Wisdom.”6

This notion of sorrow appearing as an unsuccessful assimilation of experience parallels the propositions from Carl Rogers’ client-centered therapy. In an earlier segment of this essay, it was seen how the Thelemic maxim of “love under will” is essentially the same concept as that of “psychological adjustment” from Carl Rogers’ nineteen propositions (the assumptions that underlie his client-centered therapy), i.e. assimilation of experience in accordance with one’s self. Whenever this fails, there is what Carl Rogers called “psychological maladjustment.” Rogers writes has as fifteenth and sixteenth propositions,

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.

Any experience which is inconsistent with the organization of the structure of the self may be perceived as a threat, and the more of these perceptions there are, the more rigidly the self structure is organized to maintain itself.”7

This “psychological tension” is the same “sorrow” or “pain” that Crowley mentions, but it is applied specifically to the psyche (as opposed to physiological sorrow or pain). If experiences are not assimilated, they generate “psychological tension” and may also be “perceived as a threat” which causes the self-structure to become even more rigid and unadaptable; this will therefore cause further unsuccessful acts of “love under will” or “psychological adjustment.”

Essentially, sorrow, pain, regret, fear, anger, discomfort, and one other psychological phenomenon – pity – are all signals of “failure” to perform an act of “love under will” properly – that is, assimilate an experience in a harmonious way.

In regards to pity, in the second chapter of Liber AL vel Legis it is written, “Pity not the fallen! I never knew them. I am not for them. I console not: I hate the consoled & the consoler”8 and also in the third chapter it is written, “Mercy let be off; damn them who pity!”9 Crowley comments on this saying:

It is several times shewn in this Book that ‘falling’ is in truth impossible. ‘All is ever as it was.’ To sympathize with the illusion is not only absurd, but tends to perpetuate the false idea. It is a mistake to ‘spoil’ a child, or humour a malade imaginaire. One must, on the contrary, chase away the shadows by lighting a fire, which fire is: Do what thou wilt!” Crowley asserts that pitying another is akin to “sympathiz[ing] with the illusion,” for it is said in Liber AL that “Existence is pure joy,” and “all the sorrows are but as shadows; they pass & are done; but there is that which remains.”10

One can only pity someone that is in a situation that one perceives to be “unfortunate,” but if one truly understands the dictum of “Existence is pure joy,” they know that even this pity is based on a false perception of things and therefore “sympathyz[ing] with the illusion.” It also implies “looking down” on someone, thinking oneself better rather than recognizing the unique sovereignty of each individual, each being a King or Queen in his or her own Kingdom. This echoes the sentiments that Friedrich Nietzsche expressed when discussing Christianity as a religion of pity. He writes,

Pity stands in opposition to all the tonic passions that augment the energy of the feeling of aliveness: it is a depressant. A man loses power when he pities. Through pity that drain upon strength which suffering works is multiplied a thousandfold. Suffering is made contagious by pity; under certain circumstances it may lead to a total sacrifice of life and living energy–a loss out of all proportion to the magnitude of the cause.” 11

Nietzsche also identifies pity as the “contagious source” of even more of “that drain upon strength” than what normally is experienced from suffering or sorrow “multiplied a thousand fold.” Nietzsche continues,

Pity thwarts the whole law of evolution, which is the law of natural selection. It preserves whatever is ripe for destruction; it fights on the side of those disinherited and condemned by life; by maintaining life in so many of the botched of all kinds, it gives life itself a gloomy and dubious aspect. Mankind has ventured to call pity a virtue… Let me repeat: this depressing and contagious instinct stands against all those instincts which work for the preservation and enhancement of life: in the role of protector of the miserable, it is a prime agent in the promotion of decadence–pity persuades to extinction… Aristotle, as every one knows, saw in pity a sickly and dangerous state of mind, the remedy for which was an occasional purgative: he regarded tragedy as that purgative… Nothing is more unhealthy, amid all our unhealthy modernism, than Christian pity.” 12

Pity not only causes more identification with the “shadows” of suffering, but it “preserves whatever is ripe for destruction” because it is a “contagious instinct [that] stands against all those instincts which for the preservation and enhancement of life” – something that one obviously should have to maintain physiological and psychological health. Nietzsche was especially concerned with maintaining these instincts that preserve and enhance life, and he was therefore on guard against all sentiments that would obstruct this natural process.

Aside from these appearances of sorrow, pain, regret, fear, anger, discomfort, and pity being treated as signs of maladjustment – or “love” being performed not “under will” – there are also the considerations of sin and reason that are mentioned in previous segments of this essay. The thought of oneself as sinful is a misperception in Thelema; reason must be kept in its rightful place as interpreter and helper of the Will, which must be performed with tireless energy, without regard to purpose, and unattached to any lust of result. Any diversion from this necessarily restricts the Will, and not only is “the word of Sin… Restriction,”13 but “thou hast no right but to do thy will. Do that, and no other shall say nay.”14 We now have a more complete sense of how the Thelemite ideally views and oeprates within the world: Free of the sense of sin, free of reason’s stranglehold upon our behavior, and aware of sorrow, pain, regret, discomfort, and pity as signals of our failure to perform “love under will.”

Fear not at all; fear neither men nor Fates, nor gods, nor anything. Money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth.” 15

>>PART 7>>

1 Crowley, Aleister. Liber AL vel Legis, II:46-47.

2 Crowley, Aleister. The Law is For All, II:46.

3 Crowley, Aleister. “Djeridensis Working,” II:17.

4 Crowley, Aleister. Liber AL vel Legis, II:9.

5 Crowley, Aleister. Liber Tzaddi vel Hamus Hermeticus, line 23.

6 Crowley, Aleister. The Law is For All, II:9.

7 Rogers, Carl. Client-Centred Therapy, ch.11.

8 Crowley, Aleister. Liber AL vel Legis, II:48.

9 Crowley, Aleister. Liber AL vel Legis, II:18.

10 Crowley, Aleister. Liber AL vel Legis, II:9.

11 Nietzsche, Frierich. The Antichrist, ch.7.

12 Nietzsche, Frierich. The Antichrist, ch.7.

13 Crowley, Aleister. Liber AL vel Legis, I:41.

14Crowley, Aleister. Liber AL vel Legis, I:42-43.

15Crowley, Aleister. Liber AL vel Legis, III:17.

>>PART 7>>