1. We need only to look at the excessive regulation of so-called "mind-altering" substances such as LSD, Dimethyltryptamine (DMT), even marijuana. There may be legitimate arguments made as to why the general populace may be prevented from using the more potent substances but it seems unreasonable to prevent academic research on the effect of these substances on human consciousness.

2. Laughlin, Charles (et al.). Brain, Symbol, & Experience, New York: Columbia University Press, 1992, p.155.

3. Ibid.

4. See: James, William. The Varieties of Religious Experience. New York: Penguin, 1982, pp. 379-429.

5. See: Hillman, James. Insearch: Psychology and Religion, Dallas: Spring, 1979.

6. See: Grof, Stanislav. The Adventure of Self-Discovery, Albany: State University of New York Press, 1988 and Beyond the Brain, Albany: State University of New York Press, 1985.

7. See: James: Varieties, footnote 1, pp.10-12.

8. Fortune, Dion. The Mystical Qabalah, Maine: Weiser, 1991, pp.1-5.

9. Also known as Liber Aba and Book 4.

10. The term "Western Esoteric Tradition" will be used in place of the vague and often misunderstood term "Occult Tradition" and will refer specifically to those traditions beginning in the early 1800's. More will be said about this issue in Chapter Two.

11. The use of the term "Qabalah" with a "Q" will be used throughout this paper to refer specifically to the Western Esoteric Tradition. The spelling "Kabbalah" will refer to the mystical tradition of Judaism.

12. "Remember always that we have no use for piety, for vague chatter, for guess work; we are as strictly scientific as biologists and chemists. We ban emotion from the start; we demand perception; and even perception is not acceptable until we have made sure of its bases by a study of what we call the [mental] 'tendencies'." Crowley, Magick Without Tears, AZ: New Falcon, 1994, p.492. Brackets are mine.

13. The banner-head for Crowley's occult bi-annual magazine The Equinox was: "The Method of Science; the Aim of Religion."

14. This particular spelling of Magic will be dealt with in Chapter Two.

15. Posthumously published in one volume as Magick: Book 4(Liber Aba)Parts I-IV, Maine: Weiser, 1997. Second Revised Edition. Introduction, annotation and editing by Hymenaeus Beta (Outer Head of the Ordo Templi Orientis (O.T.O.)

16. "I have written this book to help the Banker, the Pugilist, the Biologist, the Poet, the Navvy, the Grocer, the Factory Girl, the Mathematician, the Stenographer, the Golfer, the Wife, the Consul-and all the rest-to fulfill themselves perfectly, each in his or her own proper function." Ibid., p.125.

17. Jung, C.G. Collected Works. Vol. 11. (R.F.C. Hull-translator) N.J.:Princeton University Press, 1970. any subsequent citations will be referred to as "C.W." followed by volume and page number.

18. Jung, C.W. 14, pp.457-556.

19. See Appendix One.

20. Vajrayna is the term referring to a specific form of Buddhism commonly thought of as Tibetan Buddhism though it is not limited to this region. Vajra (Skt.)means "Diamond" and yna means "Vehicle." The other two main schools are Theravda (Pali, lit. "teaching of the elders of the order") and Mahyna (Skt., lit. "Great Vehicle").

21. West-Red, North-Green, East-Blue, South-Yellow.

22. The term hierarchy (Gk. hieros- sacred, arche- order) in this context is meant to imply an implicit order of inter-connectedness not of dominance.

23. This type of model is also dealt with in great detail by Ken Wilber. Wilber uses Arthur Koestler's term "holarchy" (From his book Ghost in the Machine. London: Picador, 1978) where a holon is simultaneously a whole and a part of a greater whole. In this model the higher holons are fewer in number and more complex while the lower holons are numerous and simple (an example would the human body which is made up of many simple holons, i.e. cells, which in turn make a complex homosapien who is part of an even more complex system of collectivity. See for example: Wilber, Ken. Sex, Ecology, Spirituality: The spirit of evolution. Boston: Shambhala, 1995.

24. Govinda, Lama Anagarika. Foundations of Tibetan Mysticism, ME: Weiser, 1969.

25. Govinda, Foundations, pp. 217-218.

26. Ibid., p.218.

27. Ibid., p.219. The Term Dharmakya in this usage represents the true nature of the universe as transcendental reality.

28. Ibid., pp.105-106.

29. Ibid, p.92.

30. See for example Turner's concept of liminality in Turner, Victor. The Ritual Process: Structure and Anti-Structure, CH: Aldine, 1969, pp. 94-112.

31. See Prattis, J. Ian. Anthropology at the Edge, New York: University Press of America, 1997. Especially pp. 205-229. For Prattis' work on "Death Breath" ( a form of breath control which changes brain chemistry, thus causing altered states of consciousness) see pp.171-204. Interestingly, an author from the Western Esoteric Tradition, Frater U.^..D.^.. (Practical Sigil Magic, Minn: Llewellyn, 1990, pp. 33-38) discusses the use of "Death Posture" for invoking an altered state of consciousness.

32. See Laughlin, Charles (et al). Brain, Symbol, & Experience, New York: Columbia university Press, 1992 as well as Laughlin, Biogenetic Structuralism, New York: Columbia University Press, 1974.

33. See Figure One.

34. The term "shaman" is used in this case to represent any person (or group of people) who might be in the position of interpreting the mythopoeia such as a guru, priest, or spiritual guide.

35. Crowley (et al.), The Vison and the Voice With Commentary and Other Papers (The Equinox Vol. IV, no. ii, ME: Weiser, pp. 5-256.

36. The subject of Crowley's experiences are dealt with in greater detail in Part Two of the present work. His experiences appear here only as an example of the Cycle of Meaning.

37. This use of the Cycle of Meaning is not necessarily "orthodox" but it does give a different interpretation of Jung's method of Analytical Psychology. However, one should note that the Jungian analyst allows for the unique nature of an individual's psyche so their role as "shaman" is not absolute.

38. Faivre is the chair of "History of Esoteric and Mystical Currents in Modern and Contemporary Europe" at the École Pratique des Hautes Études at Sorbonne.

39. Alphonse Louis Constant [c1810-1875](better known under the pen-name Eliphas Levi) was a French deacon who was expelled from St. Sulpice for teaching doctrines contrary to the dogma of the Church. He later wrote three major works on the occult: Transcendental Magic (1855), The History of Magic (1860), The Key to the Grand Mysteries (1861). Each of these works (the latter being translated and published in Crowley's bi-annual occult periodical: The Equinox vol.1, no.x) helped to rekindle interest in the Western Esoteric Tradition.

40. Faivre, Antoine. Access to Western Esotericism, New York: State University of New York Press, 1994, p.34. Squared brackets are mine.

41. One should note that the Western Esoteric Tradition has no connection to the Spiritualism movements of the 19^th century. In fact Crowley and others within the tradition denounced the practices of the movement.

42. Fortune, Dion. The Mystical Qabalah. ME: Wiser, 1991, pp.1-7.

43. Faivre, Access to Western Esotericism p.19.

44. Gershom Scholem in Major Trends in Jewish Mysticism (p.213) states the term Tifereth (Beauty) is rarely used. Instead Scholem gives the term Rahamim (Compassion) for the sixth sefira. Since there are few, if any, sources within the Western Esoteric Tradition which consistently employ Rahamim we will only use the term Tiferet.

45. This Order will be dealt with in due course.

46. The Lamen is "a simple plate which (being worn over the heart) symbolizes Tiphareth, and it should therefore be a harmony of all the other symbols in one." Magick/ Liber Aba, p.111 (emphasis is Crowley's). Essentially the Lamen is a symbol which represents the individual and his or her spiritual aspirations.

47. The circle and square following the grade numbers have symbolic meaning. The circle represents divine nature while the square represents mundane or human nature. Thus, the Grade of Neophyte is symbolized as 0=0 indicating the initiate's fledgling status. The next Grade, Zelator 1=10 , shows the initiate has one "part" divinity while he or she has ten "parts" human nature (the grade also corresponds to Malkut the lowest sefira on the Tree of Life.) The second Grade of the G.^..D.^.. , the Theoricus 2= 9 shows that the initiate has progressed towards the goal of the Grade Ipsissimus 10=1 which corresponds to the highest sefira- Kether. This grading is meant as a means of monitoring spiritual evolution but it also tends to lead to problems with power struggles. William Gray brings up another interesting implication with this system:

It should be obvious that the Degree Scale described is more of an ideal to be achieved than an actuality to be encountered much in our faulty world. Who could imagine a 10=1 type of being? Ten parts divine and only one degree human! Short of an incarnate God, none of such a nature could possibly manifest through a human body, yet it must be possible for a being of that degree to exist, or the extremities of humanity and Divinity would not be what they are.

Gray, Inner Traditions of Magic, p.99.

48. Crowley, Magick/Liber Aba, pp.548-565.

49. Some more well known Orders in existence today include the Ordo Templi Orientis (O.T.O-the O.T.O has approximately 3000 members to date), Argenteum Astrum (A.^.. A.^.. ), the Builders of the Adytum (B.O.T.A), Society of the Inner Light (S.O.L.) and many Orders claiming lineage from the Hermetic Order of the Golden Dawn. This list is not in any way comprehensive nor does this list take in account all the individuals who may not be involved in an Order or those who are eclectic and borrow aspects from each one.

50. There is a similar occurrence in Wicca. While there are many covens claiming lineage from Gerald Gardner, Alex Sanders, even Starhawk for that matter (or any of the numerous off-shoots) one does not need to be part of a "trad" to consider oneself a Wiccan or Witch.

51. There is still a great deal of debate as to the existence of F. Sprengel.

52. Later Crowley would come to call his own order A.^.. A.^.. as a claim that he was propagating the true third Order. The three dots following the letters signify, among other things, "the principle of balance between the Three Pillars, three points of the Compass or Square, three points of the heart . . . They could equally, of course, stand for Father, Son, and Holy Ghost, or any Triad intended." Gray, William. The Inner Traditions of Magic. Maine: Weiser, 1984, p.99. Essentially they represent a process of spiritual evolution following the pattern of spiritual initiation, i.e. life, death, and rebirth.

53. The Neophyte Grade represents the first step toward spiritual realization and thus is numbered 0=0 to indicate the initiate's fledgling status.

54. The Hebrew alphabet is used as a sacred language in the Western Esoteric Tradition in the same manner as Pali is used by Tibetan Buddhists and some Catholic services are still conducted in Latin.

55. The "Knowledge Lectures" can be found in Regardie's The Golden Dawn, Minn: Llewellyn, 1988 and King's (ed.) Ritual Magic of the Golden Dawn, Vermont: Destiny, 1997.

56. Also known as Ether.

57. Also referred to as the Higher Genius or the Holy Guardian Angel.

58. Examples of such rituals are the Lesser Banishing Ritual of the Pentagram, the Banishing Ritual of the Hexagram, the Middle Pillar, and the Rose Cross Ritual. These rituals can be found in Regardie, Israel. The Golden Dawn, Minn.: Llewellyn, 1988.

59. See James, Geoffrey, The Enochian Magick of John Dee, MN: Llewellyn, 1998 for an introduction to this form of Western Esotericism.

60. To use a term employed by William Gray. See for example Attainment Through Magic, Minn.: Llewellyn, 1990.

61. This idea is very close to Victor Turner's understanding of liminality.

62. In the tradition of the Golden Dawn the Secret Chiefs are usually thought of as either highly advanced human beings or a form of non-corporeal entity.

63. The Book of the Sacred Magic of Abra-Melin the Mage, (S.L. MacGregor-Mathers trans. and ed.), England: Aquarius, 1976. Based on a manuscript circa 14^th century.

64. Ibid., p.65.

65. Ibid., p.84.

66. As we shall see, Jung has a similar experience with a figure named Philemon.

67. The Sacred Magician: A Ceremonial Diary, G.B.: Gothic Images, 1992, by William Bloom is an interesting account of the Abramelin Operation which was conducted outside any particular symbol system.

68. The drivers which are common in the Western Esoteric Tradition appeal to each of the six senses. For example to cite Crowley: 1)Sight- the circle, square, triangle, vessels, lamps, robes, implements, etc. 2) Sound -the invocations [these are done by vibrating the names in a certain manner which resonates throughout the whole body] 3)Smell- the perfumes, e.g.,incense and oils. 4)Taste- the Sacraments [this varies from tradition to tradition though wine and bread are common.] 5)Touch- as under 1). 6)Mind- the combination of all these and reflection on their significance. These unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. Its projection into the apparently phenomenal world is therefore unusual. Crowley, The Goetia, Maine: Weiser, 1997, pp.16-17. (Squared brackets are mine). In Brain, Symbol, & Experience (Charles D. Laughlin et al., New York:

Columbia,1992, p.146-7) we see a more sophisticated explanation of the effect that drivers have on the autonomic nervous system (ANS)and how through a "tuning" or learning process drivers can have a profound effect on the ANS thereby transforming the personality through altered states of consciousness (ASC).

69. This combining of mythologies and symbols does lead, as Ian Prattis has stated in his Anthropology at the Edge, p.220, to the problem of "symbolic appropriation" in society's quest for ritual. However, in the case of the Western Esoteric Tradition and the Golden Dawn few of the ritual facets are appropriated without a thorough understanding not only of the socio/mythological sources but more importantly, the psychologically transformative qualities.

70. Such "checks" would come in the form of various interviews with members of the Second Order (in the case of initiation) or with contact with the individual's supervisor and his or her peers as well as the individual's own exploration and introspection.

71. Regardie, Israel. The Golden Dawn, Minn.: Llewellyn, 1988.

72. Howe, Ellic. The Magicians of the Golden Dawn, Maine: Weiser, 1984.

73. Howe adamantly insists throughout The Magicians of the Golden Dawn that he is neither an Occultist nor a 'Magician' yet continues to make statements of judgment on both Occultism and magic without having ever experienced any of the rituals or practices himself.

74. Gilbert, R.A., The Golden Dawn Scrapbook, Maine: Weiser, 1997.

75. King, Francis, Ritual Magic in England, GB: Northumberland Press, 1970.

76. Regardie, The Golden Dawn, pp. 125-6.

77. Crowley climbed several well known mountains including the crumbling cliff-face at Beachy Head, Ixtaccihuatl & Popocatépetl in Mexico (1900) as well as an attempt on K-2 in 1902.

78. In his first biography of Crowley, The Magic of Aleister Crowley, GB: Frederick Muller Ltd, 1958, p.19. John Symonds recalls: "Crowley, who was capable of giving a good game to a professional chess player [he had won his half-blue], replied dryly, 'I wish I did [know how to play chess]; I've been trying to learn for the last sixty years."(Squared brackets are mine.)

79. Many of Crowley's poems are too esoteric for the average reader to be interested. However, three of his poems are in the Oxford Anthology of Mystical Verse (Nicholson, D.H.S (ed.). CO: Acropolis Books, n.d.) and many of his more engaging poems are collected in Aleister Crowley: Selected Poems, Selected and Edited by Martin Booth, G.B.:Crucible, 1986.

80. Examples of Crowley as essayist can be found in: The Revival of Magick and Other Essays. Las Vegas: New Falcon/O.T.O., 1998.

81. Crowley was given a dose of heroin by a doctor to help relieve his severely debilitating asthma. As a result he became an addict taking up to eleven grains a day. To attempt to wean himself from heroin Crowley attempted to use alternating doses of ether, cocaine, and various other substances with little success. However, throughout each use of a drug he would keep detailed notes of the effect each drug had n his perception and state of consciousness. The writings of Timothy Leary (Leary acknowledged Crowley as an influence) and the researches of individuals such as Stanislav Grof , Terrence Mckenna and Alexander Shulgin demonstrate similar interest in the effects of drugs on consciousness. Many of Crowley's observations are encoded into his novel, Diary of a Drug Fiend, Maine; Weiser, 1997.

82. Four sources should be consulted in order to get a more rounded biography: the first is Crowley's "Autohagiography" The Confessions of Aleister Crowley, G.B.: Arkana, 1989, the second is Symond's The Great Beast, London: Macdonald, 1971, Reagardie's The Eye in the Triangle, Las Vegas: Falcon, 1986 and finally the introduction to Magick/Liber Aba written by Hymenaeus Beta. These four sources act as a very thorough introduction to Crowley's life and thought.

83. The Brethren was founded circa 1830 by John Darby (hence it is also known as "Darbyism"). Crowley states that: "The Brethren believed that they were the only true Christians; they considered the idea of ordained ministers contrary to the teaching of Scriptures; the Bible is literally true; Christ's Second Coming was imminent; the elect would inherit the Kingdom of God"Crowley: Confessions, p.14.

84. Crowley, Magick/Liber Aba, p.432.

85. Crowley, Confessions, p.36.

86. In the early chapters of his autobiography Crowley refers to himself in the third person as he felt the person who was the Crowley of his youth was a separate person whom he could not relate to.

87. Crowley, Confessions, p.44.

88. Ibid., p.44.

89. Crowley's first sexual experience (with a woman) was at the age of fifteen. During his time at

Cambridge "his urge for sexual relations . . . was 'a blind, horrible ache for relief',and forty-eight hours never passed without this ache being alleviated." Symonds, The Great Beast, p.25. This "ache" followed Crowley throughout the remainder of his life.

90. Ibid., p.67.

91. Crowley, The Collected Works of Aleister Crowley, 3 vols. , Ill: Yogi Publication Society, c. 1974.

92. Ibid., p.73. Perhaps Crowley's most scathing attack on Christianity can be found in: Crowley, The World's Tragedy, AZ: New Falcon, 1991.

93. The concepts will be dealt with in greater detail later in the work.

94. Ibid., p.176.

95. Some of Crowley's other mottos were:6=5 - Ol Sonuf Vaorsagi(O.S.V-I reign over you- Taken from the Enochian Calls) 7=4 - Ou Mh (O.M.-No, definitely no! or Not Yet!) 8=3 - Vi Veri Universum Vivus Vici(V.V.V.V.V.-In my lifetime I have conquered the universe by the force of truth.) 9=2 - To Mega Therion (The Master Therion and/or The Great Beast.)

96. The term "Great Work" is used by Crowley in various ways. "It's a somewhat flexible term. Mainly, the "Great Work" is the whole process of initiation and mystical experience, in Qabalistic terms, up to and including the commencement of the passage of the Abyss. In that setting, it includes K&C of the HGA as roughly the middle step. In yogic terms, Crowley tended to place it with attainment of Samadhi. By extension, it can be thought to include the attainments across the Abyss, but that's strictly speaking beyond it. Broadly, the "Great Work" is fulfilment of the task of incarnation." William Heidrick (Treasure General, O.T.O) Personal email, Jan. 25^th ,1999.

97. This house, on the shores of Loch Ness, is located at 5714'N., 428'W and is the kiblah or direction of prayer for all Thelemites (devotees of Crowley's Law). Each of their temples are directed towards Boleskine.

98. Regardie, Eye in the Triangle, p.93

99. Oscar Eckenstein (b.1858) was a well know mountaineer whom Crowley had met in 1897. Though Eckenstein felt that Crowley's preoccupation with magic and mysticism was a waste of time he did train Crowley in advanced forms of mental concentration which he, Eckenstein, used in climbing in order to stay focused at the task at hand. Eckenstein marks one of the few people who Crowley had a sincere fondness for throughout his life. Both Eckenstein and Crowley attempted to climb Chogo Ri in 1902 at a time when the peaks of the Himalayas were rarely attempted.

100. Crowley, Confessions, p.224.

101. "In the first edition this Book was called L [i.e., Liber L vel Legis] L is the sacred letter in the Holy Twelve-fold Table which forms the triangle which stabilizes the Universe. L is the letter of Libra, Balance, and "Justice" in the Tarot. This title should probably be AL, "El," as the "L" was heard by the voice of Aiwaz, not seen. AL is the true name of the Book, for these letters, and their number 31, form the Master Key to its Mysteries." -Crowley, The Law is for All, AZ: New Falcon, 1996, p.21. Square brackets are mine.

102. Crowley, Magick/Liber Aba, p.410.

103. See Ibid, pp.411-412 for a record of these tests.

104. The ritual Crowley used for this purpose can be found in Part IV of Magick/Liber Aba, pp. 415-419.

105. See Appendix Two for the text of Liber Legis.

106. Horus should not be taken literally as the Egyptian god but rather as some "entity" whether physical or mental, which has the qualities of Horus.

107. This concept will be examined in greater detail later in the work.

108. Crowley, The Book of the Law, ME: Weiser, 1990, p.12.

109. This sun motif is common in Egyptian mythology, with which Crowley was well acquainted.

110. Crowley, The Book of the Law, p.13.

111. "Following [the Aeon of Horus] will arise the Equinox of Maat, the Goddess of Justice. It may be a hundred or ten thousand years from now; for the Computation of Time is not here as There." Crowley, The Equinox, Vol. I, no. vii, p.400. Brackets are mine.

112. See Appendix Two: Liber Legis (I, 13-14)

113. Two verses which stand out are 26 and 61.

114. In many ways Liber Legis can be seen as a psychological compensation for Crowley. Crowley could be seen as attempting to give validity to the book by positing a "præter human" author. In fact in Jung's understanding of the collective unconscious the book could be seen both as psychological and "præter human" simultaneously.

115. Those who follow Crowley's teachings will shorten this reply with: 93 93/93. According to Occult Kabbalah, Love, Law and Will add to 93. Crowley acknowledges several influences in his understanding of will and love, such as Augustine, but this will be addressed later.

116. The Will also plays a essential role in Crowley's definition of Magick: "Magick is the Science and Art of causing Change to occur in conformity with Will." Crowley's Diary of a Drug Fiend, Maine: Weiser, 1997, gives an idealized portrait of the way in which one can discover one's True Will through Crowley's method of spiritual attainment.

117. Hadit is symbolized by the Solar or winged disk in Egyptian art.

118. These interpretations are found throughout Crowley's writings but primarily in his commentaries found in Crowley, The Law is for All.

119. Crowley, The Law is for All, p.23.

120. According to Crowley Ra Hoor Khut is a destructive form of the god Horus.

121. Crowley, The Law is for All, p.155.

122. See Appendix One, Liber Legis III, 51-54.

123. Ibid., p.168-70.

124. Hoor-paar-kraat is pictured as a young child with his/her right index finger pressed on the bottom lip in a gesture of silence.

125. Crowley will attribute both Ra-Hoor-Khuit (and at times Heru-Ra-Ha) with Kether (Crown) on the Tree of Life. Thus, Ra-Hoor-Kuit represents the highest inkling of divinity humans can come to know. (See: Equinox, Vol. IV, p.235).

126. For greater detail on the cosmology see: The Law is for All, For a more "interpretive" approach to the same see: Grant, Kenneth. Aleister Crowley and the Hidden God, G.B.: Chauser Press, 1973.

127. Again, in many ways "astral" rites resemble a form of what Jung would call active imagination except that the astral work implies a more intense trance like state. In either case, whether objective or subjective, any "entity" encountered can have an autonomous tangibility beyond the confines of the individual's ego conscious.

128. The Scarlet Woman acts as the akti (Skt.,lit. "force, power, energy') which brings into actuality the potential power of the Great Beast which was Crowley's role while he was alive. Both the "Beast" and the "Scarlet Woman" are "titles which may be assumed to refer to anyone who happens to hold either of those offices during the whole period of the Aeon [of Horus]- approximately 2,000 years". Magick Without Tears, p.302 In Crowley's The Comment called D (as found in The Magical Link. Quarterly News Letter of the Ordo Templi Orientis International. Combined issue Vol. IX, No.4, to Vol. X, No.2. Winter 1995-Summer 1996 E.V., p.4.) he states that the Scarlet Woman is "any Woman that receives and transmits My Solar Word and Being. . . for without Woman man hath no power."

129. For a record of the Working see: Crowley (et al.) The Vision and the Voice (Equinox Vol. IV, no. ii), Maine: Weiser, 1998, p.287-337.

130. Crowley, Confessions, p.680.

131. The word "Aba " qabalistically equals four (a (1)+b(2)+a (1)=4) which corresponds to the planet Jupiter in its authoritative aspect hence the alternate title of the work: Book 4.

132. In this case the term "Mysticism" is used in reference to the uniting of consciousness with a single source.

133. Ibid.

134. Adapted from: The Equinox Vol. I, no. ii, p.199 as found in Magick/Liber Aba, p. lix.

135. Crowley, Magick/Liber Aba, p.11.

136. Crowley states that religions have tended to distort ethical virtues. "Thus 'non-killing' which originally meant 'do not excite yourself by stalking tigers,' has been interpreted to mean that it is a crime to drink water that has not been strained, lest you should kill the animalcula." Magick/Liber Aba, p.22.

137. Paraphrase of Magick/Liber Aba, p.43. A summary of Crowley's interpretation of yoga can be found in Crowley, Eight Lectures on Yoga (The Equinox, Vol. III, no. iv), AZ: New Falcon, 1991.

138. A complete summary of the Student reading lists can be found in The Equinox Vol.I, no.ix, p.iv. With Crowley's formation of his own Order we also see that although he follows standard concepts of the Western Esoteric Tradition he is in fact removing himself from one Cycle of Meaning and beginning another.

139. For example if an individual wishes to "banish" laziness from their personality the individual could visualize a very detailed figure which represents sloth. Through the ritual use of the Fire Wand (to stimulate or inflame) the individual could visualize the figure being burned up or driven away. The last stage of the ceremony would be to seal oneself from the possibility of the figure returning. This could be repeated until the individual overcame the tendency towards lethargy.

140. Paraphrase. Crowley, Magick/Liber Aba, p.51.

141. The Tau given by Crowley is viewed with the point up representing the Will of the Magician. It also has obvious phallic connotations. The ten squares of the Tau correspond to the ten sefirot of the Tree of Life.

142. Ibid., p.51.

143. Ibid., p.55.

144. Ibid., p.58.

145. Ibid. The gunas can be found in greater detail in the Bhagavad-g t.

146. Paraphrase, Ibid., p.58f.

147. Ibid., p.60. Emphasis is Crowley's.

148. Paraphrase, Ibid.

149. Ibid., p.185.

150. In Crowley's tantric writings the Wand is symbolic of the erect penis.

151. Ibid., p.73. Emphasis is Crowley's.

152. "There is no emotion which does not leave a mark on the mind, and all marks are bad marks." Ibid., p.91.

153. See The Heptarchia Mystica of John Dee, ed. Robert Turner. UK: Aquarian, 1986 and Ibid., p.97.

154. Ibid., p.95. Emphasis is Crowley's.

155. Ibid., p.102. It should be noted that the Lamp is not a physical object but a visualized object though one could use an actual object to represent the Lamp. The Lamp is unique to every individual as it represents their link with Divinity.

156. A well-presented interpretation of the symbols of the Western Esoteric Tradition can also be found in Gray, William. Patterns of Western Magic as found in Tart, Charles T (ed.). Transpersonal Psychologies, New York: Harper & Row, 1975, pp.433-471.

157. Crowley, Magick/Liber Aba, p.126.

158. Ibid., p.127.

159. Dion Fortune's definition of Magic is less abstract than Crowley's: "Magic is the art and science of changing consciousness at will" but it also limits the scope of how Magic manifests in everyday waking life. See: Fortune, Dion. Psychic Self-Defense, GB: Aquarian Press, 1957, p.37.

160. "The Microcosm is an exact image of the Macrocosm; the Great Work is the raising of the whole man in perfect balance to the power of infinity." Crowley, Magick/Liber Aba, p.139.

161. From Feb. 12, 1907-Oct. 9, 1907. Crowley completed the Abramelin Operation through daily practice which for the most part was done entirely through visualization. See, Crowley, The Equinox Vol. I, no. viii, pp. 13-39.

162. Two main theories are evident in regards to the "Astral Plane." The first theory posits that there is a literal "astral plane" which is tangible and malleable and which not only contains a counterpart to every object on Earth but has its own set of indigenous beings. The other theory is that the "astral plane" is a result of mental visualization wherein one encounters "beings" of one's own mind. Of course there is also middle ground between these two approaches.

163. Crowley, Magick/ Liber Aba, p.241.

164. Ibid., p.242.

165. This whole process is identical with the Cycle of Meaning where, in this case, the Magician learns a set of symbols and his or her experiences utilize the learned symbols and the results thereby reinforce the symbol system, either through a "shaman" or superior, and the process begins again.

166. Owen, Alex. "The Sorcerer and His Apprentice." The Journal of British Studies, Vol.36, No.1, January 1997, pp.99-133 .

167. These astral workings can be found in The Equinox Vol. I, no. v, Special Supplement, pp.3-176, and with commentary in The Equinox Vol. IV, no. ii.

168. A thorough treatment of this topic can be found in Appendix III of Magick/ Liber Aba, pp.499-512.

169. Crowley's 9 = 1 motto was To Mega Therion which translates as either The Master Therion or The Great Beast.

170. Ibid., p.503 f. Emphasis is Crowley's. Crowley also states that every person has a method of Qabalah unique to that person: "Never let your mind wander from the fact that your Qabalah is not my Qabalah; . . . you must construct your own system so that it is a living weapon in your own hand." Crowley, Magick Without Tears, AZ: New Falcon, 1994, p.14.

171. This literalist interpretation of subjective experiences of astral entities can be seen in various places such as Timothy Leary's Star Seed theory, Occultist Kenneth Grant's obsession with the power of Sirius, P.K. Dick's recollection of his experience of Valis, and Robert Anton Wilson follow the same line of thought in his Cosmic Trigger trilogy. For these authors and others, we can see a shift away from the idea of a personal Divine Genius or Holy Guardian Angel(as part of the Magician's personal being)toward a projection of these experiences onto the external universe filled with beings who are attempting to contact or interact with the human race. Conversely, in the exploration of ASC by such authors as T. McKenna (The Archaic Revival, SF:Harper, 1991, pp. 10-12) we see that "entities" encountered in experiences of expanded gnosis caused by psychedelics can be perceived as wholly autonomous beings. See also Chapter One (pp. 23-41) of Hanegraaff, Wouter. New Age Religion and Western Culture, NY: SUNY, 1998 for a study on the phenomenon of Channeling.

172. This assumption does not reduce the power of such experiences. If we take Jung's approach to the unconscious, especially his understanding of the collective unconscious (to be addressed below) then the impact on the individual's psyche will be intensely numinous and forceful.

173. The Equinox of the Gods: The Equinox Vol. III, no. iii, AZ: New Falcon, 1991.

174. Crowley, Magick/Liber Aba, p.445.

175. Homilies on the First Epistle of John, VII, 8 in Augustine of Hippo. Homilies on the Gospel according to S. John, and his First Epistle, London: Smith, 1884.

176. One issue Crowley does not address in relation to Thelema and Augustine is the issue of Grace. In some ways the issue of Grace could be applied to Thelema in both its origin and its nature.

177. Rabelais, François. Gargantua and Pantagruel, trans. Burton Raffel, New York: Norton, 1990. For a summary of Crowley's acknowledgments see Crowley, "The Antecedents of Thelema" as found in The Revival of Magick and Other Essays, 162-69. Crowley found Rabelais' emphasis, on personal freedom and various "Dionysian" pursuits, among others, paralleled his, Crowley's, view of Thelema.

178. Crowley declared that the Magical Tradition and the Holy Qabalah were "the Children's table from which Freud . . . ate a few crumbs that fell." Crowley: Confessions, p.45. Of Jung Crowley states: "However, we should all study Jung. His final conclusions are in the main correct, even if his rough working is a bit sketchy; and we've got to study him, whether we like it or not, for he will soon be recognized as the undoubted Autocrat of the 1917 dinner-table." An Improvement on Psychoanalysis from: Crowley, The Revival of Magick and Other Essays, p.81.

179. Wilson, Snoo. The Number of the Beast, London: Calder, 1983, p.3.

180. Jung, C.W. 8, p.133. Emphasis is Jung's.

181. Jung, C.W. 12, p.107f. and C.W. 13, p.334 & 336.

182. Ibid., p.138.

183. Jung, C.W. 9i, p.79.

184. Jung's personal unconscious is similar to Freud's theory of the "unconscious."

185. Jung, C.W. 8, p.133. Brackets are mine.

186. Jung, C.W. 9, p.3.

187. Ibid.

188. Jung, C.W. 9ii, p.266.

189. Jung, C.W. 9ii, p. 17.

190. Jung, C.W. 12, p.41.

191. Jung, C.W. 8, p.226.

192. Ibid.

193. Jung, C.G. Memories, Dreams, Reflections, (Recorded and edited by Aniela Jaffé), New York: Vintage, 1989. Henceforth cited as MDR. One should note that not all scholars accept MDR as strictly or scientifically autobiographical. For example, Richard Noll states: "Thus, with MDR we do not have the human history of a renowned physician and scientist, but instead the myth of a divine hero, a holy man. . . and therefore a biography as "cult legend." The Jung Cult, NJ: Princeton, 1994, p.15. See also: The Cambridge Guide to Jung, (ed. Polly Young-Eisendrath and Terence Dawson) UK: Cambridge, 1997, p.xxxiii: "It is now realized that this work, which used to be read as autobiography, is the product of very careful editing both by Jung and Jaffé."

194. Jung, MDR, p.13.

195. Ibid., p.36.

196. Ibid.

197. The "sin" referred to here can be seen as the sin of becoming conscious and that God can only become conscious through human consciousness. This theory is also evident in Paul Tillich's Systematic Theology 3 volumes, Chicago: University of Chicago Press, 1956-64.

198. Ibid., p.39.

199. The first example of Jung's use of analytical methods occurred in 1904 when he treated Sabina Spielrein (1885-1941) for hysteria. See Cambridge Guide to Jung, p.xxi and MDR: p.115.

200. Jung, C.W.5, pp.394-440.

201. Jung, MDR, p.168. For Jung's account of his relation with Freud see pp.146-169.

202. The first source which Jung commissioned was the Artis Auriferae Volumina Duo (1593). See MDR: p.204.

203. Jung, MDR, p. 205.

204. From Stolcius von Stolcenberg's Viridarium (1624), as found in Roob, Alexander. The Hermetic Museum: Alchemy and Mysticism. New York: Taschen, 1997, p.227. This form of cleansing symbolism is also the process revealed in the Death Card (XIII) of the Tarot.

205. "Owing to medieval ignorance both of chemistry and of psychology, and the lack of any epistemological criticism, the two categories ["truth" and "matter"] could easily mix, so that things for us that have no recognizable connection with one another could enter into mutual relationship." C.W. 14, p.467. Square brackets are mine.

206. "Right at the beginning you meet the "dragon," the chthonic spirit, the "devil" or as the alchemists called it, the "blackness" or the nigredo, and this encounter produces suffering. . . In the language of the alchemists, matter suffers until the nigredo disappears. . ." Jung cited from: C.G. Jung Speaking, pp. 228ff. In: Edinger, Edward F. The Mysterium Lectures, Toronto: Inner City, 1995, p.157.

207. "Mercurius is the prima materia. This must be dissolved at the beginning of the work, and the dissolved bodies then transformed into "spirits." The transformation is effected by putrefaction, which is synonymous with the nigredo, the grave, and death." C.W.14, p.501.

208. Jung, C.W.9ii, p.8.

209. Jung, C.W.14, p.497.

210. "Mercurius is not only the lapis as prima materia but the lapis as ultima materia, the goal of the opus."Ibid., p.501.

211. Ibid., p.462.

212. "The Mercurius of the alchemists is a personification and concretization of what we would call today the collective unconscious."Ibid., p.462.

213. "If the demand for self-knowledge is willed by fate and is refused, this negative attitude may end in real death." Ibid., p.474.

214. Jung, C.W. 13, p.237.

215. It should be noted that Sulfur has a positive and negative side (Sulphur duplex). So while Sulphur has a putrefying factor it is also a physical representation of solar (active) energy. See Jung, C.W. 14: pp.127-128.

216. Paraphrase, Edinger: Mysterium, pp.275-277 & C.W. 14, pp.459-462.

217. This concept is identical to the Kabbalistic Tree of Life where Malkut holds the entire Tree within her.

218. See Edinger: The Mysterium Lectures, Toronto: Inner City, 1995, p.276. & Jung, C.W. 14, p.459.

219. Jung, C.W.14, p.472.

220. Ibid., p.474.

221. Ibid., p.472-3.

222. Ibid., p.471. "The unio mentalis, the interior oneness which today we call individuation, he [Dorn] conceived as a psychic equilibrium of opposites." Brackets are mine.

223. Ibid., p.497.

224. Ibid., p.465.

225. Ibid., p.466.

226. Ibid.

227. Ibid., p.476.

228. Ibid., p.487.

229. Ibid., p.494.

230. Ibid.

231. Ibid., p.495.

232. Ibid., p.494.

233. The emphasis here is on "self" in a Jungian context.

234. Edinger, Mysterium, p.288.

235. Jung, C.W.14, p.490.

236. Edinger, Mysterium, p.290.

237. Jung, C.W. 14, p.490. In Mysterium, Edinger states that this flower symbolizes rational reason which is equal to wholeness.(p.291)

238. Ibid., p.494.

239. Edinger, Mysterium, p.291.

240. Jung, C.W.14, p.492.

241. We should note that there does not seem to be any obvious boundary between the process of the caelum and the end result, the unus mundus. Perhaps the caelum can be seen as a process which, when completed, is identical to what is described as the unus mundus.

242. Edinger, Mysterium, p.296.

243. Edinger, The Mysteries of the Coniunctio. Toronto: Inner City, 1994, p.79.

244. Jung, C.W. 14, p. 537.

245. Ibid., p.534.

246. Ibid., p.535.

247. Ibid., p.539.

248. This first step is identical to shadow work.

249. A brief, but an adequate example of this fact can be found in Jung, C.W. 8, pp.72-73. Ultimately shadow confrontation/unio mentalis is never fully complete "The volatile essence [nigredo/shadow] so carefully shut up and preserved in the Hermetic vessel of the unio mentalis could not be left to itself for a moment, because this elusive Mercurius [self] would then escape and return to its former nature, as, according to the testimony of the alchemists, not infrequently happened." Jung, C.W. 14, p.522. Brackets are mine.

250. Paraphrased. Edinger, Mysterium, p.279-280.

251. "The great difficulty here, however, is that no one knows how the paradoxical wholeness of man can ever be realized." C.W.14, p.476.

252. Edinger, Mysterium, p. 281.

253. Jung, C.W. 8, pp.387-403.

254. Ibid., p.403.

255. Ibid., p.82.

256. Ibid., pp.67-91.

257. Ibid., p.91.

258. Ibid., p.69.

259. Jung, C.W.14, p.520.

260. This is perhaps most evident in Jung's Answer to Job, Edinger's The Christian Archetype: A Jungian Commentary on the Life of Christ, Toronto: Inner City, 1991 , and John P. Dourley's The Illness That We Are, Toronto: Inner City, 1984.

261. Crowley was notorious for encouraging social ostracization. The English paper John Bull published many inflammatory and, by and large, slanderous articles. The most notable articles claim Crowley is the "Wickedest Man in the World." This title was to follow him beyond the grave to this day. Many sensationalist authors drop Crowley's name in the hopes that his distorted (though not entirely inaccurate) reputation will sell books.

262. The first two volumes of Crowley's autobiography (1929) were originally published under the title: The Spirit of Solitude: An Autohagiography Subsequently re-Antichristened The Confessions of Aleister Crowley.

263. See Jung, MDR, chapter II and chapter III.

264. Ibid., p.30.

265. Ibid., p.31.

266. One incident which reflects this can be found in Confessions, p.688f. Crowley describes a story he wrote called The Testament of Magdalen Blair (Equinox Vol. I, no. ix.). The story revolves around the following question: "Since thoughts are accompaniments of modifications of the cerebral tissues, what thoughts must be concomitants of its putrefaction?" Crowley recounts "I managed to make the story sound fairly plausible and let myself go magnificently in the matter of horror. I read it aloud to a house party on Christmas Eve; in the morning they all looked as if they had not recovered from a long and dangerous illness. I found myself extremely disliked!"

267. "I admit 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." Crowley: Confessions, p.618.

268. There is a famous story (Confessions, p.625-626) where Crowley enters into an Arab coffee house where a fight is in progress. Crowley, dressed in turban and robes recalls "I walked into the scrimmage and drew sigils in the air with the [star sapphire] ring while intoning a chapter of the Koran. The fuss stopped instantly, and a few minutes later the original parties to the dispute came to me and begged me to decide between them, for they saw that I was a saint." Brackets are mine.

269. This is notable even in early childhood with Jung's development of the two "personalities." See MDR, Chapters I and II.

270. Recorded in The Equinox, Vol. I, no. v & Vol. IV, no. ii.

271. Jung, MDR, p.105f.

272. Ibid., p.155f.

273. Ibid., p.182.

274. Ibid., p.183.

275. Ibid.

276. The "Ka" is an Egyptian concept of an embodied soul.

277. Ibid., p.185

278. Ibid., p.191. Apparently Jung considered the Seven Sermons as a sin of his youth (Ibid., p.378) but in fact they are highly expressive of Jung's thought at the time (1913-17) and give a unique insight into the foundations of his latter interest with alchemy.

279. Ibid., p.190-1.

280. Ibid., p.190.

281. Ibid., p.191.

282. See: Crowley, Commentaries on the Holy Books (The Equinox Vol. IV, no. i, pp.224-336 for his commentary on Blavatsky's The Voice of Silence, IL: Quest, 1992.

283. See for example "Science and Buddhism" in Crowley, Collected Works, Vol. II, pp.244-260.

284. In MDR, pp.274-284, Jung reveals some of these concerns as he gives his impressions of his trip to India in 1938.

285. Jung, C.W. 7, p.231. Brackets are mine.

286. Ibid. These sentiments are comparable to those expounded by Lama Govinda in Chapter One.

287. Jung may also have been concerned with the fact that between the Wars many individuals were jumping from one religious fad to another (many Western Esoteric and related Orders flourished during this period). He may have questioned the commitment of these types of initiations and what would be the aftermath on the individual's psyche.

288. An example of some of the changes Crowley brought to the O.T.O. can be found in The Equinox, Vol. III, no. i. Especially Liber CXCIV (pp.241-46) and The Equinox, Vol.III, no.x.

289. "There is only one method to adopt in such circumstances as those of the Aspirant to Magick and Yoga: the method of Science. Trial and error. You must observe. That implies, first of all, that you must learn to observe. And you must record your observations." Crowley, Magick Without Tears, p. 142. Emphasis is Crowley's.

290. Jung, MDR, p.189.

291. Ibid. Emphasis is Jung's

292. Crowley had a great deal of respect for Nietzsche as can be seen from Crowley's use of Nietzsche as one of the Saints in Liber XV- Ecclesiae Gnosticae Catholicae Canon Missae (Gnostic Mass). See: The Equinox Vol. III, no.i, p.261.

293. We see a similar approach in Ngrjuna's "Two Truths." Relative Truth (samvrti satya) dictates, for example, that a table exists. We can see it and feel it so obviously it exists. However, Absolute Truth (paramrtha satya) shows us that a "table" is only an organizing of various independent aggregates. So in actuality there is no thing called table. (See: Schumann, Buddhism: An outline of its Teachings and Schools, Ill: Quest, 1989, pp.142-148). Crowley addresses this theme in many of his works and it can be found in Chapter I verse 22 of Liber Al Legis: "Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt."

294. To fully grasp the extent of Crowley's dedication to his spiritual ideals the reader is directed toward the following diaries: Magical Diaries of Aleister Crowley, (Stephen Skinner, ed.) Maine: Weiser, 1997; The Magical Record of the Beast 666, John Symonds & Kenneth, Grant eds.) London: Duckworth, 1993; The Temple of Solomon the King (The Babe), in The Equinox, Vol. I, no. viii, pp. 7-47; The Vision and the Voice with Commentary and Other Papers (The Equinox, Vol. IV, no.ii, pp. 411-422. The diaries are interesting because they where written, on the whole, with no intention of public consumption and thus tend to reflect Crowley in a more honest light.

295. For an overview of this issue and Jung's philosophical influences in general see: Nagy, Marilyn. Philosophical Issues in the Psychology of C.G. Jung, New York: SUNY, 1991 (pp. 209-219). See also: Jung, C.W. 8, The Soul and Death, p. 406, "Life is teleology par excellence; it is the intrinsic striving towards a goal, and the living organism is a system of directed aims which seek to fulfill themselves."

296. See Figure Six (a).

297. See Figure Six (b).

298. See Figure Six (c).

299. This unifying of opposites or rather the "solution of complexes" is one of Crowley's definitions of the Great Work. See: Crowley: The Law is for All, p.32.

300. The yogic forms of meditation implied here are considerably different from some meditation practices found in Buddhist practices such as satipatthna (mindfulness). In the latter case the practice is passive and unintrusive whereas the former requires a deliberate control of mental processes.

301. We could also use the term "retune" if we consider the neurological effect of these practices on the automatic nervous system (ANS). See: Laughlin et al.: Brain, Symbol, Experience, specifically

Chapter 5.

302. See Jung, C.W. 11, pars.243-295. Dourley, The Illness that We Are, pp.51-69 & "Humanity, the Trinity's Missing Fourth: The Psycho-Spiritual Implications of Jung's Quaternitarian Psyche" in Pastoral Sciences, 14, 1995, pp.34-64.

303. The figure of Babalon (Crowley's spelling ) is similar in many respects to the Hindu deity Kl. On the Tree of Life (see Figure Two) she corresponds to the sefira Binah. She is the Dark Mother portrayed in Crowley's The Vision and the Voice and Other Papers (The Equinox Vol.IV no.ii) especially the 12^th Æthyr (pp.148-153).

304. Crowley, The Law is for All, p.24.

305. Crowley, Magick/Liber Aba, p.163.

306. "The word of Sin is Restriction." Liber Al Legis, I, 41.

307. In The Equinox Vol. I, no. vii, Crowley gives two ritual practices, Liber Nu & Liber Had which the practitioner can use to realize or actualize the qualities of Nuit and Hadit through various techniques. Jung has a similar understanding of the Nuit/Hadit connection: "In knowing ourselves to be unique in our personal combination [Hadit]-that is, ultimately limited- we possess also the capacity for becoming conscious of the infinite [Nuit]. But only then!" Jung, MDR, p.325. Brackets are mine.

308. Crowley states in Liber Oz: "There is no god but man" (Crowley, Magick/Liber Aba, p.689. Italics are Crowley's).

309. "The Anthropos [which Christ is an example] is a symbol that argues in favour of the personal nature of the "totality," i.e., the self." Jung, C.W. 11, p.185. Brackets are mine.

310. Each of these changes occurs along the Middle Pillar of the Tree of Life (Fig. 6 (a-c)). However, the results are brought about through the Path of the Serpent (Fig. 6b). That is to say the experiences are not transient, as would be the case with the mystical experience of the Path of the Arrow (Fig.6c), but a permanent restructuring of the Initiate's cosmology.

311. See Jung, C.W. 8, pp. 417-531.

312. Crowley cites Freud throughout his works but felt that he, Freud, and other psychologists were simply appropriating something the esotericists had known for centuries: ". . . interior struggle is at the base of nearly all neuroses, as Freud recently "discovered"- as if this had not been taught, and taught without his massed errors, by the great Teachers of the past!" Crowley, Magick Without Tears, p.40. The errors referred to by Crowley are the tendencies of Freud to reduce sexuality to a psychological process. Crowley would view sexuality as the ultimate expression of spirituality. For Freud's theory of libido see: Freud, Sigmund. On Sexuality, New York: Penguin, 1981.

313. Crowley, The Law is for All, p.63.

314. Jung, MDR, p.152.

315. Ibid., p. 168. Brackets are mine.

316. Crowley equates the Ipsissimus Grade (Symbolized by the sefira Kether) with the Buddhist notion of nirodha-sampatti which is the attainment of the state of extinction in which every mental activity is temporarily eliminated. See: Crowley, Magick/Liber Aba, p.654.

317. In his biographies of Crowley John Symonds incessantly points out that Crowley had an abusive personality, had few positive relations with people, and died a lonely, impoverished man. While this may or may not be the case Crowley did nothing in an ordinary manner. To assume that he should have followed socially accepted norms when he was attempting to demonstrate that those very norms were, in his opinion, the cause of much repression and atrocity is erroneous.

318. The same could also be said for Jung. Authors like Richard Noll (The Jung Cult, NJ: Princeton, 1994) focus on Jung's biography in order to extrapolate information which would discredit the use of his theories by contemporary scholars. However, if Jung's theories, and they are just that, theories, are encouraging investigations into ASC, Depth Psychology, mythology and symbolism then what Jung may or may not have said or done fifty years ago is irrelevant. No one would ask the scientist who might find a cure for AIDS if he has a questionable past. However, equally important is that scholars understand that what Crowley and Jung wrote should not be dogmatized. Sometimes this point is ignored which makes the work of people like Noll and Symonds important to give a more balanced and human picture of two people who tend to be deified in their respective circles. (One should also consult Sonu Shamdasani's Cult Fictions, New York: Routledge, 1998 for a solid case against Noll's claims about Jung.)