tanranin uhcheek gozaknee - the red planet arrives

8/13/2019 Tanranin Uhcheek Gozaknee - The Red Planet Arrives

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theredplanetarrives0.8 5/18/06 5:06 AM

UNCORRECTED PROOF (version 0.8)

Copyright (c) 1999-2006by Frater Tanranin Uhcheek Gozaknee, 222

(the author of this book)All Rights Reserved


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Quotations used in this book are reprintedin accordance with the Fair Use Doctrineof International Copyright Law as

educational material without benefit offinancial gain. Author receives noroyalities from publisher (i.e.www.lulu.com) for the sell of this book.

Quotations used in this book from thebelow listed books appear with permissionfrom the O.T.O.

Beta, Hymenaeus [Edited, annotated &

introduced by], (1997) Magick, Liber ABA, Book 4,Parts 1-IV, By Aleister Crowley with MaryDesti & Lelia Waddell (2nd Revised Edition) YorkBeach Maine: Samuel Weiser, Inc.(c) Ordo Templi OrientisAll Rights Reserved

Crowley, Aleister (1989) The Confessions ofAleister Crowley: An Autohagiography.(Paperbacked.) Temple, AZ: New Falcon Publications(c) Ordo Templi Orientis

All Rights Reserved

[The Book of the Law]. Liber AL vel Legis sub

figura CCXX.London: O.T.O., 1938; 2nd rev. ed.,Pasadena, CA: Church of Thelema [1942]; correctedrpt. of London ed., with facsimile MS, New York:Weiser, 1976, 1979; rpt. York Beach, ME: Weiser,1993.(c) Ordo Templi OrientisAll Rights Reserved

The Equinox, Volume III, Number 10.(1986). NewYork; rpt. 1990, 1997, Weiser. Edited byHymenaeus Beta.(c) Ordo Templi OrientisAll Rights Reserved

Duty: A note on the chief rules of practical

conduct to be observed by those who accept the Law

of Thelema.

by Aleister Crowleyhttp://oto-usa.org/duty.html(c) 1996-2006 by Ordo Templi OrientisAll Rights Reserved


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Magick without Tears[abridged edition], ed.I. Regardie. [by Aleister Crowley] St. Paul:Llewellyn, 1973; rpt. Scottsdale, AZ: New

Falcon, 1991.(c) Ordo Templi OrientisAll Rights Reserved

The graphic used in the essay: "ChannelledMessages from the Carrollton Vortex"(c) Copyright 1968-20006

Oak Valley Press, Inc.All Rights Reserved

A note to readers:Please remember that this book is in proofformat and thus the necessary and final

corrections that need to be made beforethe books 1st official edition is printedhave not been made. Please keep in mindthat major changes may be made before thefirst official edition is printed.


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Dedication

This publication is dedicated to the

creators, owners and operators ofwww.lulu.com in particular and thecreators of on demanding publishing ingeneral. I dedicate this book to thosepeople because of the revolutionaryimplications of on demand publishing ingeneral and www.lulu.com in particular.


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Acknowledgments

I would like to give acknowledgments of

thanks to the following people who wereinsturmental in my life during the writingof the bulk of the material in this book.

Special thanks go out to: Soror Ishshick-Dame for 'satisfying the whole' in generaland 'calming my hurried soul' inparticular. Soror Legre-Hunem, forchanneling the messages from higherevolved entities, T Allen Greenfield for'magickal mentoring', all of the membersof the Solve- Coagule camp of the O.T.O.,for anchoring the light of the 'rays ofthe New Aeon Sun' in Carrollton, Georgiabecause it was my basking in this lightthat helped inspire the work in this book.

Special thanks go out to: Soror KMA forher help with editing early drafts of the

"Thelema and Humansitic psychology" essay,two professors from the UWG psychologydepartment: the professor Jim Dillon, whoencouraged me to write more about Thelemaand Humanisitc psychology and theprofessor who always told me to follow mybliss which lead me to write this book, myaunt on my father's side for alwaysencouring me to seek and explore spiritualmatters, and my parents for their parental

acceptance and support.

Without all of the above named invidualsnone of the contents of this book wouldexist.


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About The Author

To learn more about:

Frater Tanranin Uhcheek Gozaknee(aka: Frater 222) go to his website:

www.tanraninuhcheekgozaknee.homestead.com


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The Red Planet Arrives:a collection of essays

byFrater Tanranin Uhcheek Gozaknee

Being a partial record of the earlymagyckal-okult career of one Frater

Tanranin Uhcheek Gozaknee (aka: Frater222) before his official magickal

retierment circa Fall 2001


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Table of Contents

1. Introduction

2. Intro to RSPK and Magick

3. RSPK and Magick

4. Intro to Thelema and HumansticPsychology

5. Thelema and Humanistic Psychology

6. Intro to 'Sand" and Humanistic/Transpersonal Psychology

7. 'Sand' and Humanistic/TranspersonalPsychology

8. Intro to An Extremely Brief,Incomplete, Inaccurate, Half-AssedIntroduction to Discordianism

9. An Extremely Brief, Incomplete,Inaccurate, Half-Assed Introduction toDiscordianism

10. Intro to On 'The Message of theSphinx'

11. On 'The Message of the Sphinx'

12. Intro to A Sigil Success Story

13. A Sigil Success Story

14. Intro to the Channeled Messages fromthe Carrollton Vortex

15. On the Reception of the ChanneledMessages from the Carrollton Vortex

16. Channelled Messages from theCarrollton Vortex


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17. Anaylsis of the Channeled Messagesfrom the Carrollton Vortex

18. Intro to Lamen of Frater TanraninUhcheek Gozaknee

19. The Lamen of Frater Tanranin UhcheekGozaknee20. What has been said about FraterTanranin Uhcheek Gozaknee

21. Appendix A: Intro to Aeon of MAATdocument

22. Appendix B: Aeon of MAAT document


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Introduction

"A Magickian is a talisman for the rest of

the species; what we do to attain higherstates of awarness and action directlyinspires everyone else who shares ourgenetic makeup, for good or ill.

In order to formulate your thesis of theuniverse and your plans for improving it,you need to seek out enough information,outer and inner, upon which to base yourconclusions. Read what you can ofhistory, remembering that the winnerswrote the books; keep informed of currentnews, and open yourself to the Akashicinformation."p. 62, "MAAT MAGICK" by NEMAThe majority of these essays were writtenduring my studies at the University ofWest Georiga while obtaining my MA in

psychology. UWG has the only humanistic/transpersonal orientated psychologydeptartment on the East coast. How UWGpscyhology department becamse orienated inhumanistic psychology is partialyexplained below:

"In 1967, Abraham Maslow received a callfrom the psychology department at WestGeorgia. One of the department's faculty,

Jim Thomas, had been reading Rogers,Maslow, and Combs. Through them, he sawan approach to psychology that embodiedhis dream - a psychology education thatspoke to students' lives. His persuasionwon over his colleagues, and they askedMaslow to suggest a new department chairthat could initiate a humanisticemphasis. They really had no idea whatthey were in for - they simply understood

the need to make the teaching ofpsychology relevant to real lifeexperience. Maslow nominated Mike Arons,


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who thought it up and made it happen . . "-taken from "A Brief History of WestGeorgia Humanistic Psychology Program"

[taken from the UWG Psychology departmentwebsite]

I point out the above for two reasons.One, is because of the similaritiesbetween Thelema and Humanistic Psychologywhich I describe in an essay in this book.The second reason is to point out what aunique situation I found myself in atUWG's MA program in psychology, as anoccultist and psychologist. It was aunique situation because I was allowed tointerate the study of Thelema and magickinto much of my course work. The resultof this unique stiuation was very fruitfulindeed.

This book is also a formal pronoucment ofmy coming out of 'magickal retirment'

which I took circa Fall 2001.

Frater Tanranin Uhcheek Gozaknee(aka: Frater 222)Feb, 16 2006 e.v.Metro-Atlanta


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Introduction to RSPK and Magick

This essay was written to meet a

requirment for the course"Parapsychology." The professor of theclass was Dr. William Roll. Dr. Roll is afamous parapsychologist and author of ofthe book "Psychic Connections". You mayhave seen Dr. Roll on various paranormalTV shows doing some "ghost-busting".

However, I think it is important to pointout that Dr. Roll does not believe thatghosts are the spirits of dead people. Asyou will hopefully see in the followingessay, he belives RSPK, or the poltergiestphenomenon as it is commonly called, iscaused by a particular person. Thisparticular person is called the "agent"and has no connection to the spirit of adead person.

I will never forget the response Dr. Rollgave me when he handed me back this essayafter 'grading' it. He didn't sayanything, he just looked at me with asmile and nodded a couple of times. Thisseemed to indicate that he liked it a lotor thought I was a bit mad. In any case,the only thing he had written on the essaywas an "A".


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RSPK and Magick

This paper deals with two very

specific types of transpersonal phenomena.These two types being recurrentspontaneous psychokinesis (RSPK) andintentional psychokinesis. Transpersonalphenomena relate to experiences of peoplewho report a feeling that his or herconsciousness has expanded beyond theusual ego boundaries and has transcendedthe limitations of time and space. (Grof38). There are many different types oftranspersonal experiences for they coveran extremely wide range of phenomena whichoccur on different levels of reality andin a sense the wide range in which theycan occur is commensurate with existenceitself (Grof 39). Thus there are alsomany classifications and categories oftranspersonal phenomena. The category ofphenomena which is the main focus of this

paper belongs to the transpersonalexperiences of a psychoid nature.Transpersonal phenomena of a

psychoid nature have very interestingcharacteristics. This is because theyinvolve meaningful connections betweensubjective intrapsychic events andobjective physical changes in the world ofphysical reality (Grof 148). The termpsychoid can be thought of as referring to

phenomena that lie in the strange realmbetween consciousness and matter. CarlJung first used the term in this manner,referring to it as quasi-psychic (Jung397). Jung said the collectiveunconscious was psychoid in nature becauseit represents a psyche that cannot bedirectly perceived or represented andhe said, on account of itsirrepresentable nature I have called it

psychoid (Jung 397).Jung also commonly used the term

psychoid in reference to synchronistic


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events (Grof 148). A term he coined todesignate the meaningful coincidence orequivalence of a psychic event and a

physical state or event which has nocasual relationship to oneanother. (Jung 400). Synchronisticevents are also a type of psychoidtranspersonal phenomena in addition toRSPK and magic. Jung claimedsynchronicity is unexplainable not becauseits cause is unknown but because thecause is not even thinkable inintellectual terms but is no morebaffling or mysterious than thediscontinuities of physics (Jung 401).

Psychoid transpersonal phenomena canbe divided into three large categories.The first category involves synchronicity,the second events in which psychologicalprocesses appear to influence physicalreality and the third category refers toinstances of a deliberate intervention in

the physical world by psychological means(Grof 150). This paper mainly deals withthe phenomena occurring in the second(RSPK) and third (magic) category. Bothof these phenomena are a form ofpsychokinesis. The phenomenon of magic isreferred to as a form of intentionalpsychokinesis. The term psychokinesis (PK)can be defined as the ability to use theenergy of the mind to move or otherwise

affect matter without physicalcontact (Roll & Duncan 4).Before I begin my discussion on

magic I feel it is necessary to discuss another form of psychokinesis belonging tothe psychoid category of transpersonalexperiences. This form of psychokinesisis called recurrent spontaneouspsychokinesis. Psychokinesis or RSPKbelongs to the second category of psychoid

transpersonal phenomena, which is aspontaneous psychoid event. RSPK is oftencommonly referred to as Poltergeist


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phenomena, poltergeist being a German wordfor noisy or rowdy ghost (Roll & Duncan164). This type phenomenon is frequently

studied in the field of parapsychology andwas even called the royal road to anextended understanding of man, of hisposition in nature and of nature herselfby noted parapsychologist Hans Bender(Roll 3). According to leadingparapsychologist William Roll RSPK is amanifestation of kinetic energy as inobject-movements and percussivesounds (Roll 10).

In these so-called poltergeisthauntings, events and disturbances of aremarkable variety are often reported.Typical reported disturbances and eventsoften include strange noises such asunusual knockings, raps, bangs, whistling,singing, and talking. Movements anddestruction of domestic objects bythemselves as if under their own power is

another strange occurrence often reported(Groff 155). Objects have even beenreported to fly about in bizarretrajectories, to crash to the floor andbreak, to break or shatter in place for noapparent physical reason, and to disappearand reappear, sometimes in differentlocations. Beds are sometimes reported toshake and furniture to rearrange itself.In more rare cases, small, innocuous fires

have started, water droplets or burstshave fallen from nowhere, stones havepelted homes, and vague apparition-likeforms have been seen (Forcella).Residents living in a house with apoltergeist sometimes report findingstrange scratches or bruises on their bodywith out remembering any physical injuryto those particular areas. In extremePoltergeist cases teleportation,

mysterious conveyance of various articlesin and out of locked doors and closeddrawers or cabinets have been reported


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(Grof 155). Numerous Poltergeist caseshave been studied by contemporaryparapsychological researchers and as a

result these strange occurrences are welldocumented in the parapsychologicalliterature as well as in the mainstreamliterature and press.

There seems to be a generalagreement among parapsychologists that thePoltergeist phenomena is not the result ofpesky spirits, ghosts or demons but iscaused by recurrent spontaneouspsychokinesis. This statement immediatelybegs the question: if not from ghoststhen where does the RSPK causing thesestrange occurrences comes from? This canbe answered by the fact that in mostPoltergeist cases there is a living personat the center of the disturbances who isreferred to as the agent. It has beenfound that in many Poltergeist cases theperson is a teenager experiencing a

difficult time during adolescence (Roll &Duncan 171). Most parapsychologistsbelieve that without the person realizingit, they are venting their innerpsychological frustration or anger in anunusual way by projecting it onto thepeople and physical objects surroundingthem (Roll & Duncan 177). These people,instead of the resolving their stress innormal ways, "blow off steam"

unconsciously with the RSPK activity. Thisis thought to be so because patterns canusually be found in the disturbances,which are generally symbolic and giveclues as to the nature of the unresolvedstress of the agent. The disturbancesoften appear as metaphors to the causes ofstress. For example, sexual tension may bereleased through causing the bed to shakeor anger towards a certain person may be

released by the agent causing itemsbelonging to the target person to break(Forcella). In short, the objects in the


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physical environment the agentunconsciously effects are in some waymeaningfully connected to them.

The main obstacle for seriousscientific research of the RSPK phenomenahas been the traditional Newtonian-Cartesian paradigm in modern day science.This paradigm is incompatible withtranspersonal experiences of a psychoidnature because of its authoritativeassumption that consciousness is anaccidental product of matter and anepiphenomenona of physiological processesin the brain this even made theirexistence, in principle impossible andabsurd (Grof 149). It is no wonder thesetype of transpersonal experiences are metwith resistance from members of thetraditional scientific paradigm since theexistence and nature of transpersonalexperiences violate some of the most basicassumptions of mechanistic science (Grof

162). RSPKs incompatibility with theworldview of mechanistic science is easilyseen in the numerous studies of thephenomena that seem to suggest it is dueto a mental energy that interacts withphysical energies, includingelectromagnetic energy (Roll 2).

An individual trapped in the narrowthinking of the traditional Newtonian-Cartesian paradigm would most definitely

reject parapsychologys conclusion of howthe RSPK phenomenon occurs immediately asimpossible. For a person trapped in thislimited reality tunnel the conclusionsabout RSPK appear impossible simplybecause in their world they are. Anyintelligent reader will recall that mostall of the revolutionary new discoveriesin science are met with extreme resistancefrom the traditional worldview at the

time. This resistance that most newdiscoveries in the world meet is due tomankinds resistance to any finding that


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genuinely increase the knowledge ofnatural functioning and mans relationshipto the cosmos which comes to acceptance

only after very many bitter years ofstruggle and persecution (Baker). Thisresistance and persecution of theknowledge of natural functioning is whatWilhelm Reich called the emotionalplague. This resistance and persecutionof the natural functioning of life comesfrom the fact that to man deviation fromwhat is known, from what is familiar, fromthe beaten path, can mean total confusionand ruin. (Reich 39). Reich goes on tosay mans fear of what is uncertain,bottomless, cosmic, is justified or atleast understandable (Reich 39). At thispoint it would be pertinent to include astatement by Aleister Crowley that lucidlyillustrates the puzzling phenomena ofpeople rejecting truth and reason.

The fact is that the vast majority

of people are absolutely imperviousto facts. Test the average man byasking him to listen to a simplesentence which contains one wordwith associations to excite hisprejudices, fears or passionshewill fail to understand what youhave said and reply by expressinghis emotional reaction to thecritical word. It was long before I

understood this fact of psychology.Even to this day, it surprises methat there should be minds which areunable to accept any impressionsequably and critically.(Crowley 253-254).

Any intelligent reader can easilyrecall that many revolutionary discoveriesin science are met with extreme resistancefrom the traditional worldview of the

time. It is hard to imagine now, in theyear 2000, that in 1633 Galileo wasconvicted of heresy for proposing the sun


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didnt revolve around the earth. And now,in the year 2000, this is simply taken forgranted. Another more recent example is

the fact there is now a completelyseparate discipline in science calledquantum physics that only studies thesmaller parts of the atom, when a shorttime ago it was commonly accepted that theatom was the smallest form of matter. Whenlooking at the developments of sciencethrough history its incredible thenumber of miracles we accept todaywithout question that yesterdays teachersof science told us were impossible (Roll5).

It is absolutely clear that anybodywho takes an unbiased approach to studyingthe RSPK phenomena will be immediatelyforced to conclude the phenomenarepresents a critical challenge to theNewtonian-Cartesian paradigm of Westernscience (Grof 161). Phenomena such as

RSPK shatter the most fundamentalassumptions of the traditional paradigm ofmaterialistic science and the mechanisticworldview. RSPK shatters this worldviewbecause it cannot be explained intraditional ways. The shattering of thetraditional paradigm in science alwayscalls for the emergence of a new paradigm.We cannot dismiss RSPK as impossiblesimply because we do not know exactly how

they occur. The validity of the RSPKphenomena has been proven but the problemis in proving how the phenomena actuallyoccur. The RSPK phenomena simply cannotbe explained with the mechanistic scienceparadigm; it can only be integrated andexplained by the revolutionarydevelopments in various scientificdisciplines that have been referred to asthe emerging paradigm (Grof 163).

Scientific disciplines of theemerging paradigm that have and arecontributing to the drastic change in the


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traditional scientific worldview arequantum-relativistic physics,astrophysics, cybernetics, psychedelic

research, thanatology, neurophysiology,information and systems theory,Sheldrakes theory of morphic resonance,holomovement theory, and the holographicmodel of the brain (Grof 163). Theserevolutionary discoveries suggest thatmind and possibly consciousness areinherent properties of nature and thecosmos (Grof 149). To understand themain theme of this new scientific paradigmit would be most satisfactory of all ifphysics and psyche could be seen ascomplementary aspects of the same reality(Roll). Psychoid phenomena such as RSPKappear possible and, in a certain sense,plausible when seen within the context ofthe emerging paradigm in science (Grof149). It is clear the new paradigm isemerging and will continue to do so.

Largely due to the efforts of a relativelysmall number of rational and progressivethinking scientists the scientificclimate is becoming gradually more openfor unbiased study for transpersonalphenomena such as RSPK (Grof 149).

I feel it is necessary to point outthat physicist Albert Einstein andpsychologists Carl Jung appeared to havehad knowledge of this new paradigm decades

before it became overtly manifest. Jungbecame extremely interested in thedevelopments in quantum-relativisticphysics and as a result became friendswith Wolfgang Pauli, one of the foundersof quantum physics. It was even AlbertEinstein was the person who firstencouraged Jung to pursue his idea ofsynchronicity as fully compatible with thenew thinking in physics (Grof 152).

A person might be willing to acceptthe major premise of this new paradigmthat essentially says psyche and matter


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(are)inseparably entangled (Roll 2).They also might be willing to admit thisfact could explain the RSPK phenomena but

they still would probably enquire as tohow the phenomena actually occurs. Thereare many theories as to how and why RSPKoccurs and like all theories in science,a theory for RSPK must enable us tounderstand the phenomenon and increase ourability to predict it (Roll 8).

In some RSPK cases incidents arereported of objects moving out of or intoclosed space. For example Tina Resch theagent of a Poltergeist case reportedseeing an egg penetrate a door (Roll 8).The concept of four dimensional space, orspace-time, has as been hypothesized toexplain unusual incidents of RSPK such asthis (Roll 8). If the universe has fourdimensions then objects moving in space-time beyond the window of human perceptionwould then seem to appear or disappear

and it can be said this is what happensto our thoughts and feelings when weremember and forget (Roll 2).Parapsychologist Hans Bender proposedobjects that are forgotten might actuallydisappear and remembered objects mightreturn"(Roll 2).

According to William Roll four-dimensional maps [of reality] are not as

esoteric as they once werethe world ofhuman-scale objects has four dimensions,three of space and one of time (Roll 9).Roll goes on to state the suggestion thatthe lived world is four-dimensional ratherthan three-dimensional makes good sensebecause if it were not for theirextension in time, three-dimensionalobjects could not be experienced (Roll8).

The four dimensional hypothesishelps to explain the RSPK phenomena but itis important to remember, in considering


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RSPK the psychological aspects of objectscannot be ignored (Roll 9). It can besaid, psyche and mater (are)so

inseparably entangled that thediscrimination between an external(physical) and an internal (psychological)aspect mightbe an inadequate way to graspwhat essentially happens (Roll 9). Thisimmediately begs the question what is anadequate way to grasp what happens? Onemight suppose the adequate way to graspwhat happens has something to do with thenature of the agent in RSPK cases.Agents usually only effect objects in thephysical world that are meaningfullyconnected to them in some way, shape orform.

William Roll hypothesizes a fifthdimension to further explain the RSPKphenomena. It was shown earlier in thispaper that the four dimensional theory ofthe world allowed for objects that were

forgotten to actually be able to disappearand for remembered objects to then return.To allow for such possibilities, Rollsuggests we imagine objects have a fifthaspect of dimension which is experiencedas meaning. He claims that in RSPK theagent interacts with the meaning of theobject and thereby with its physicalcondition (Roll 2). The meaning of aparticular object depends on our memory of

the object. Is it possible the agentsemotions are moving the meaningfulobjects? Roll claims, if matter isconnected to meaning and memory, this maybecome a possibility (Roll 9). It isgenerally assumed that the meaning aperson gives to an object in theirperception has no physical affect but ifRolls claims were true then it could besaid the act of perception affects the

object perceived by the individual (Roll10). Although these theories seem toprovide further insight into how the


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phenomenon actually occurs, RSPK stillremains a mystery. However, what isimportant to keep in mind says Dr. Roll is

that the energy that underlie RSPK may beof practical benefit (Roll 14).

William Roll claims his research onthe RSPK phenomena strongly suggest humanbeings have an unrecognized capacity tointeract directly with their physicalenvironment and that this ability may beactivated in particular individuals attimes of extreme stress (Roll & Duncan178). If the RSPK phenomenon proveshumans have the capacity to interact withthe physical world by means of their mind,then I think a fair question to ask isare there any other way to activate thisability besides by way of extreme stress?I would answer yes. There exist certaintechniques specifically designed to unlockthis inherent ability of the mind. Thistechnique is a form of what Grof calls

intentional psychokinesis, which hedefines asthe ability to influence thematerial environment without thephysical intervention of the body(muscles and glands) by simplywishing events to happen or byperforming acts that have noordinary cause-and-effectrelationship to the outcome (Grof

157).Grof names magic, healing, hexing,siddhis, and laboratory psychokinesis asforms of intentional psychokinesis. Ipropose that magic is the form ofintentional psychokinesis which is the keyto unlock the power of the mind. Themind, according to the famous occultistColin Wilson, has the same power as thehands: not merely to grasp the world, but

to change it. This power is unlockedwith the techniques of magic and as aresult the energies released in magical


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work are quite profound (Spiegelman 135).Based upon my research of RSPK and

magic I have come to the conclusion that

they are remarkably similar phenomena. Ihypothesize they are essentially theresult of the same natural processes ofnature that appear out of the ordinarysimply because science has yet tocompletely explain them. As bizarre asall this [magic] might appear to a modernmind brought up in the tradition ofmaterialistic science, phenomena of thiskind [i.e. magical techniques causingchanging to occur in the objectivephysical universe] deserve seriousinterest of open-minded scientists (Grof157). I whole-heartedly agree with Grofsstatement and will attempt to shed somelight on magic for the open-mindedscientist. I will briefly discuss thehistory and theory of magic; providing anexample of magical technique or ritual.

In addition I will compare thesimilarities between the ways in whichmagicians and parapsychologist explaintheir respective phenomena as being basedin objective reality. Lastly I willexplain where I think the system of magicfits into the emerging paradigm in scienceand why an integration within thatparadigm could be extremely beneficial tomankinds further evolution as a species.

The supposed origins of magic areextraordinary to say the least. Manymagicians claim it has no origins or thatit was born with the world. Theapocryphal Book of Enoch claims there wereangels who consented to fall from heavento earth. These angles who were said tobe initiates of magic, then communicatedthis knowledge to man (Levi 41). Somesources claim magic was first given to

Adam who in turned passed it to Noah andthen Abraham who then reportedly spread itto Egypt (Andrews 9). In The History of


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Magic, Levi claims magic was the scienceof Abraham and Orpheus, of Confucius andZoroaster, and it was magical doctrines

which were graven on tables of stone byEnoch and by Trismegistus(Levi 3). Moseswas reported to have put the teachings ofmagic were under the disguise of the HolyKabalah. It is also believed the ancientPersian magi preserved the wisdom fromBabylon. Throughout the ages differentgroups and individuals have tried to keepthe teachings of magic secret so as toconceal its truth from the profane masses.The Gnostics are said to have preservedsome of the teachings of magic. They thenpassed them on to the celebrated Order ofthe Temple who passed them on to suchsecret associations as the Rosicrucians,Illuminati and Freemasons (Levi 4). Thesegroups then passed the knowledge to modernday groups such as the Order of the GoldenDawn and the Ordo Templi Orientis. Groups

such as these tried to preserve theteachings of magic in their originalunadulterated forms, however Levi stillclaimed, that profanation had befallenthe doctrines and mysteries of magic [itwas] repeated from age to age[this]misuse [of magic] has been a great andterrible lesson (Levi 4). Levi went onto say the key of science [magic] hasbeen thrown to children; as might have

been expected, it is now, therefore,mislaid and practically lost" (Levi 5).The teachings of magic where salvaged fromthis fate in modern times by occultistAleister Crowley. Crowley felt hisspecial job was to preserve the SacredTradition and to restore magic therespect and honor it commanded in earliertimes (Beta xxiv). The ancient teachingsof magic, as properly restored by Aleister

Crowley at the turn of the century, arenow available to every free man and womenon Amazon.com or at major bookstore near


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you.Magic is the key of all secrets as

yet unfathomed by the philosophy of

history and the key that opens the secrettemple of nature. Magic can be easilyunderstood as both absolute religion andabsolute science (Levi 30). It can besaid

magic is the highest, mostabsolute, and most Divine Knowledgeof Natural Philosophy, advanced inits works and wonderful operationsby a right understanding of theinward and occult virtue of things;so that true Agents being applied toproper Patients, strange andadmirable effects will thereby beproduced. Whence magicians areprofound and diligent searchers intoNature; they, because of theirskill, know how to anticipate aneffect, the which to the vulgar

shall seem to be a miracle(Beta 123).The laws of magic are merely the laws ofnature and it can be said that magicsfundamental conceptions are identicalwith that of modern science andunderlying the whole system is a faith,implicit but real and firm, in the orderand uniformity of nature (Beta 123).Stated simply, magic may be defined as

the name given to science by thevulgar (Crowley 144).Having given a general definition of

magic I will now explain some of theprinciples behind its basic theory.Magic is the Science and Art of causingchange to occur in conformity with theWill (Beta 126). It is important topoint out that in the system of magic apersons Will is said to be in harmony

with the movement of the divine mysteryof creation and therefore equal to theWill of God (Crowley 208). Any


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required change may be effected by theapplication of the proper kind and degreeof force in the proper manner through the

proper medium to the proper object (Beta126). The theory behind this practice isthat a person can perform a specificprocedure (i.e. ceremonial magical ritual)that will in turn be the catalyst for achange in the physical universe that is inaccord with the will of the magician andof the divine will of nature. It is alsoimportant to point out that attempting tobring about any change in the physicaluniverse that is not in accord with thedivine Will is considered in the magicaltradition as black magic. This idea ofcausing change to occur in the physicalworld that is in accord with the divinewill is illustrated lucidly by ShaktiGawain. She says:

[magic] is a means of unblocking ordissolving the barriers we our

selves have created to the naturallyharmonious, abundant and flowinguniverse. It is only trulyeffective when it is used inalignment with our highest goals andpurposes, for the highest good of

all beings. If someone shouldattempt to use this powerfultechnique for a harmful ordestructive selfish end, he would

only be demonstrating his ignorance of the basic principles of radiationand attraction, as you sow, so

shall you reap (Gawin 19).The universe is flux and as result

can be said to be always changing thusthere is always a potential for change.If the desired change of the magiciancoincides with the flux of the divine Willwhich is working toward ultimate

perfection, then his ritual will act as acatalyst to bring about his desiredchange. A magician working in accord with


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the dynamic flow of the divine Will hasthe inertia of the Universe to assist him(Beta 128). The use of magic enables us

to take advantage of the continuity ofNature by the empirical application ofcertain principles [through magicalrituals]. The ritual sets into motionevents and energies whos interplayinvolves different orders of ideaconnected with each other in a way beyondour present comprehension and is counterproductive for the magician to dwell on(Beta 128).

The new paradigm in science is nowproving scientifically that magic ispossible. However, this is of nosignificance to the magician. Thepractice of magic presumes a sympatheticmodel of the universe. The idea that thebasic energies can be manipulated is basedon the realization that from certaindimensions all things are interconnected

(Hyatt 195). The validity of magic issomething magicians are intuitively awareof. Intuition is another faculty ofhuman consciousnessone might almostdescribe it as the fourth dimensionalfaculty (Grant 40). The intuition ofmagics validity as a science is not theunderstanding of empirical things, butthat insight into the hidden side ofthings made possible by a sudden and total

identity of the mind with pureconsciousness, wherein all ideas arestored (Grant 40). It appears after afew hundred years science is finding outthat what magicians have been claiming forcenturies is not magic but reality.

The similarities between the waysparapsychologists explain RSPK and theyway magicians explain magic is quiteconvincing evidence supporting my

assertion that magic is the key thatunlocks the powers of the mind exhibitedto be possible by RSPK. William Roll


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proposes meaning plays a roll in how andwhy the RSPK phenomena occurs. It isimportant, when reading the comparisons

between the way RSPK and magic areexplained to keep in mind Roll says ameaning dimension should not be regardedas a dimension in the physical ormathematical sense but as complementary tothe physical dimensions. Kenneth Grants(former student of Aleister Crowley) viewson the reality of nature which in turnmake magic a possibility are in many wayssimilar to Rolls views of the reality ofnature that make RSPK a possibility.Observe Grant's view of reality.

Motion, however is illusory becausethere is no thing, no object, tomove. Objects are mere objectsof consciousness, and cannot existapart from it. The illusion ofmovement is created by the mindsinability to entertain more than

one thought at a time. Hencethoughts (things) appear serially,and are apparently projected by themind into space, where they assumeobjective existence. But the spacein which they seem to appear isitself a thought and, together withtime, constitutes the mechanism ofmanifestation, or duality, i.e.Subject recognizing objects

(Grant 74).Now, compare Grants view with the view ofparapsychologist, William Roll.

It is the meaning of things whichdetermines our movement in space-time, which makes us approach someobjects and spurn others. Thismovement may be illusory from theview of higher dimensions.Sometimes the meaning of the object

is the only aspect present toexperienceMay emotion move thingsout of view, into space time? If


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matter is connected to meaning andmemory, this may become apossibility (Roll 9).

Grant claims the key to magic, is also thekey to understanding the living dream thatwe perceive as the physical universe.This key can be found in the fact thatthe mind cannot entertain more than onethought at a time, it follows that at themoment of thought there cannot be athinker as well as an object of thought.The actor and script are one, and the actof the script being read, together with anapparent performer of action is entirelyillusory for the witness alone is real(Grant 154). This implies that in the actof seeing an object (the witness) there isin fact no subject or object and it isthis double absence of the subject andobject that is the key to magic. Onceagain compare these views of Grant withRolls explanation of RSPK. He states in

RSPK the agents interacts with the meaningof the object and thereby with itsphysical condition (Roll 2). He furtherexplains:

the act of perception affects theobject[and to] account objects ashaving informational, energetic andmater components is helpful. Thethree components interact within thesame object and between

objects (Roll 9).Grant and Rolls theories on the structureof the universe are admittedly not 100%identical. Although I think it is fairlyobvious that Rolls and Grants views whenput side by side appear remarkablysimilar. I feel this is still furtherevidence supporting my theory that magicunlocks the power of the mind that isdemonstrated to exist by RSPK.

Like RSPK and agents, magic onlyaffects objects that are tied in ameaningful way to the magician. Crowley


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explains that in order for magic to workit is necessary that you should reallywant the object, in your subconsciousness,

whose will works the miracle. He says itis useless for me to think, or pretend,that I want it [the object] (Crowley115). This explanation of how magic worksis similar to the fact that an RSPK agentusually only affect objects they are insome way meaningful attached to or objectsof others they are in someway meaningfullyattracted to. Agents are also said to beexpressing repressed feelings from theirunconscious onto the physical world (Grof155). I feel the evidence I have givenshowing the remarkably similar views ofreality by which these two phenomena canboth be explained support my hypothesis:magic is the key to unlocking the energythat underlie RSPK. An energy thataccording to William Roll may be ofpractical benefit (Roll 14).

Fred Wolfe a leading thinker in theemerging scientific paradigm in scienceclaims he feels like a child on theseashore when seeing where the emergingscientific paradigm is pointing. He says:

I feel like we're on the verge ofa gigantic discovery -- maybe thenature of God, maybe the nature ofthe human spirit. Something of thatsort is going to emerge from this,

because our normal notions -- infact the notions upon which we thinkscience makes any sense at all, thenotions of space and time and matter they just are breaking down,they're just falling apart, liketissue paper before oureyes (Wolfe).

Magic is a scientific and religiousdoctrine that has been lost and recovered

throughout the ages. It was saved inmodern times by Aleister Crowley. Heclaimed his work with magic was to


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ultimately lay the cornerstone of amagico-religious system that would bridgethe chasm between scientific skepticism

and spiritual revelation (Beta xxiv).Since the dawn of time magic has knownwhat science is only now hinting atexplaining. I propose that in order formankind to advance to the further stagesof evolution the ancient system of magicmust be integrated into the emergingparadigm of science. Perhaps WilliamBurroughs said it best in his dust jacketblurb for Phil Hine's book Condensed Chaos(New Falcon Publications, 1995):

"Magic, in light of modern physics,quantum theory and probabilitytheory is now approaching science.We hope that a result of this willbe a synthesis so that sciencewill become more magical and magicmore scientific."

I believe that this integration would

mark a new Aeon or age in the history ofman. Crowley characterizes this new Aeonas the worship of the spiritual made onewith the material (Beta 444). There areno limits to a technologically advancedcivilization working in accord with thelaws of nature. As Arthur C. Clarke hasstated: any sufficiently advancedtechnology is indistinguishable frommagic.

Bibliography

Grof, Stanlov (1988). The Adventure

of Self-Discovery. (1sted). Albany, NewYork: State University of New York Press

Jung, Carl (1974). Memories, Dreamsand Reflections. Boston, Massachusetts:Mentor Books

Duncan, Louis. Roll, William.


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(1995). Psychic Connections (1sted).New York, New York: Delacorte Press

Roll, William (2000). Poltergeistand Space-Time: A Contemplation on HansBenders Ideas About RSPK

Crowley, Aleister (1989) TheConfessions of Aleister Crowley: An

Autohagiography. (Paperback ed.) Temple,AZ: New Falcon Publications(c) Ordo Templi Orientis

All Rights Reserved

Reich, Wilhelm (1973). The Function

of the Orgasam. (3rd

ed.) Toronto,Canada: Doubleday

Spiegelman, Marvin (1994).

Psychotherapy as a Mutual Process (1sted.) Temple, AZ: New Falcon Publications

Andrews, Ted (1988). Simplified

Magic (1sted) (1sted.) Springfield,Illinois: Bannerstone House

Gawain, Shakti (1985). Creative

Visualization. (2nded) New York, NewYork: Bantum New Age Books

Hyatt, Christopher (1997). UndoingYourself with Energized Meditation. (6thed.) Temple, AZ. New Falcon Publications

Baker, Elsworth (2000). WilhelmReich. Wilhelm Reich reprinted from theJournal of Orgonomy Volume 1, 1968.www.wilhelmreich.com/reich_bio_01.html

Forcella, Lauren (1999). TheParanormal Network. InvestigatingPoltergeist

Phenomena www.mindread.com/


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opi/poltergeist

Wolfe, Fred (1999). Thinking

Allowed.com Physics and Consciousnesshttp://www.thinking-allowed.com/wolf.html

Levi, Eliphas The History of Magic:

Including a Clear and Precise Expostion ofits Procedure, Rites and MysteriousKessinger Publishing Company

Grant, Kenneth (1995) Outer

Gateways . (1st

ed.) Skoob Books

Beta, Hymenaeus [Edited, annotated &introduced by], (1997) Magick, Liber ABA,Book 4, Parts 1-IV, By Aleister Crowleywith Mary Desti & Lelia Waddell (2ndRevised Edition) York Beach Maine:Samuel Weiser, Inc.(c) Ordo Templi OrientisAll Rights Reserved

Hine, Phil (1995) Condensed ChaosNew Falcon Publications


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Thelema and Humanistic Psychology

The draft of this essay included herein,

was orginally posted on www.beastbay.com,on March 18, 2001, at the following url:http://beastbay.com/beastbay/984986138/index_html

However, beastbay.com seems to be down atthe time of this first printing and as aresult I will include the url to thegoogle cached version, which is:http://www.google.com/search?q=cache:gFinlv7fh7AJ:beastbay.com/beastbay/984986138/index_html+%22thelema+and+humanistic+psychology%22&hl=en&client=firefox-

Beastbay.com, is (was?) a Thelemic websitewith a format similar to slashdot.com.For those interested, you can follow oneof the above links to see the comments

Beastbay users made about the essay.

The introduction for the essay on theBeastbay.com site was the following:

"This essay illustrates the remarkablesimilarities between Thelema and Humansticpsychology. The author attempts to showthat both are essentially expressing thesame Truth about human nature (i.e.,

"Every man and woman is a star"). Lastly,an attempt is made to explore what thebenefit would be if both schools ofthought accepted this fact."

This essay was orginally written as partof a requirment for a class taught by theprofessor, Jim Dillon. What follows aresome things he had to say about the essay:


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"This is just a great [essay]...yourunderstanding of the two tradations isexhaustive."


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Thelema and Humanistic Psychology

The question I pose and seek to answer in

this essay is: How does the spiritualphilosophy of Thelema relate to thephilosophy and principles of HumanisticPsychology (hereafter referred to as HP)?Before I provide the reader with a briefintroduction of the topic of my paper, Ifeel it is necessary to first explain whythis question is of such importance to me.It is a meaningful question simply becauseThelema can be said to be my religion.Crowley (the founder and prophet ofThelema) claims that "our system is areligion just so far as a religion meansan enthusiastic putting-together of aseries of doctrines, no one of which mustin any way clash with science or Magick[1]" (MWT,p. 30). I take religion to meanone's personal experience of theirspiritual life, as it relates to their

total being. Thus to me, religion is notmerely something one practices on Sundaymornings; it represents the consciousorganization of reality in relation to alllevels of one's being. I believe religion,contrary to the P.C. assumption heldtoday, is the greatest part of who we areand how we view the world. Furthermore, Ibelieve "that today's world -- whichlimits religion to personal beliefs that

should be boxed inside, and for the sakeof convenience should not interfere withprofessional, academic and scientificinteractions -- is hypocrisy" (Ibaoglu, p.1). This being said, it stands to reasonthat I should seek a profession that doesnot clash with my Thelemic spiritual view.I feel I have found just that in HP and,as a result, I feel the need to illustratetheir many similarities.

I will now attempt to answer my question:How does the spiritual philosophy of


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Thelema relate to the philosophy andprinciples of HP? At first glance thisquestion might seem to be rather easy to

answer, since I am claiming both have manysimilarities. However, I feel the factthey have so many similarities is the verything that makes answering the question sodifficult. I feel that trying to compareHP and Thelema is no less than amonumental task because of the particularnature of these two schools of thought. By"particular nature" I am referring to thefact that HP was a revolutionary effort tocreatively integrate the entire field ofpsychology and Thelema is "a system whichreconciles all existing schools ofphilosophy" (AL p. 8). I mention thesefacts only to excuse my crude attempt inthis paper at comparing what is (in myopinion) the two single most importantpsychological and spiritual paradigms onthe planet at this time.

In my attempt at demonstrating how HP andThelema are similar, I will first brieflydiscuss their histories. Second, I willillustrate the similarities of basic HPprinciples (mainly those expressed byMaslow in his nine assumptions of humanhealth) with the basic Thelemicprinciples. Next, I will compare twoHumanistic Psychologists' critiques of

Freud and psychoanalysis with that ofAleister Crowley's. Then, I will attemptto compare the similarities in the waysCrowley and Maslow explain the process ofbecoming a healthy whole individual.Fifth, I will compare the HP concept ofself-actualization with the Thelemicconcept of True Will. Lastly, I willattempt to briefly discuss what I thinkcould be accomplished by combining HP andThelema.


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In my opinion the only significantdifference between HP and Thelema is foundin their origins. The "official" birth of

HP can be said to have been in 1964 at OldSaybrook, Connecticut during the firstinvitational conference on HP. It was herethat a group of psychologists "agreed thatif Psychology were to become more than anarrow academic discipline," limited bythe biases of Behaviorism andPsychoanalysis, then it had to "offer afuller characterization of what it meansto be human" (Dillon).

The origins of Thelema, on the other hand,are a little more esoteric in nature thanthose of HP. Thelema (Greek for "Will")can be said to have begun in the year 1904in Cairo, Egypt, with the reception of TheBook of the Law (AL for short) by AleisterCrowley. It is said "the communicatingintelligence identified Itself as Aiwass,

a messenger of the ruling hierarchy of ourspecies." The reception of the book wasalso said to mark the beginning of a NewAeon or Age upon Earth and "is conceivedto be a perfect transmission of thedivine, freed from any defects of humaninterference" (EQ p. 87).

I feel that the obvious similarities

between HP and Thelema come into clearview in light of a comparison of the basicprinciples of both. The central precept ofThelemic philosophy is succinctlyexpressed in AL in the phrase "Do whatthou wilt shall be the whole of theLaw" (AL I:40). The phrase at first glanceappears to be a license to simply dowhatever one feels like doing, but it isin actuality the exact opposite. Crowley

understood the phrase might bemisinterpreted and went to great lengthsto explain otherwise, saying "it involves


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finding out Who you are, and why you cameinto this world, and never swerving ahair's breadth from that Will" (EQ,

p. 208). The "law" spoke of is not to beviewed as a law handed down and opposed onprisoners by a warden. The Law of Thelemais simply referring to the law of nature.[2] Crowley said the law of natureoperating in man was the same law ofnature that bids "stars to shine, vines tobear grapes [and] water to seek its level"(Crowley p. 510). The inherent divinenature of man is expressed in AL in thephrase "Every man and every woman is astar" (AL I:3). Crowley explains thisbasic principle by saying that "everyhuman being is intrinsically andindependent individual with his own propermotion" (Crowley p. 127).

While reading the following explanation ofMaslow''s first and second assumptions of

human health, consider the above paragraphwhich explains the two basic Thelemicprinciples: "Do what thou wilt shall bethe whole of the Law" (AL I:40) and "Everyman and every woman is a star" (AL I:3).Maslow's first basic assumption is that"we have, each of us, an essentialbiologically based inner nature, which isto some degree 'natural,' intrinsic,given, and, in a certain sense,

unchangeable, or, at least,unchanging" (Maslow p. 3). It can nowclearly be seen that "Every man and everywoman is a star" (AL I:3) is merely apoetic way of noting this fact of humannature. I think this basic Thelemicprinciple also helps to give a betterunderstanding of Maslow's secondassumption. This assumption claims "eachperson's inner nature is in part unique tohimself and in part species-wide" (Maslowp. 3). All stars can be said to be alikebecause every star has a natural orbit.


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However, it can also be said that allstars can be considered to be uniquebecause every star has a unique individual

orbit.

Maslow claims in his fourth assumption ofhuman health that this inherent innernature in humans is not intrinsically evilbut rather positively good. And he goes onto say "what we call evil behavior appearsmost often to be a secondary reaction tofrustration of this intrinsic

nature" (Maslow p. 3). Notice how Crowleymakes an identical case in explaining thenature of 'evil behavior.' He says "men of'criminal nature' are simply at issue withtheir True Wills. The murder has the Will-to-Live; and his will to murder is a falsewill at variance with his True Will, sincehe risks death at the hands of Society forobeying his criminal impulse" (Crowleyp. 132).

It can be said Maslow's sixth assumptionof human nature is a continuation andvariation of his fourth assumption. In hissixth assumption Maslow claims that "ifthe essential core of the person is deniedor suppressed, he gets sick sometimes inobvious ways, sometimes in subtle ways,sometimes immediately, sometimes

later" (Maslow p. 3). Once again Crowleyexplains the consequences of going againstone's true nature in much the same way asMaslow, saying, "practically all vicesprings from failure to" realize onesTrue Will or true nature (Crowley p. 708).To illustrate this fact Crowley gives hisown life as an example. He maintained allthe events of his life could be viewed asan illustration of the fact stated above,

because every time he violated the Law hegot himself "into a mess" and failedbenefit himself and/or others (Crowley


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p. 708).

Maslows fifth assumption of human healthalso ties into Crowleys explanation ofThelema. The fifth assumption states that"since this inner nature is good . . . itis best to bring it out and to encourageit rather than suppress it [and] if it ispermitted to guide our life, we growhealthy, fruitful, and happy" (Maslowp. 3). Once again compare the strikingsimilarities of Crowleys statement to

that of Maslows fifth assumption. Hesays, "the order of Nature provides anorbit for each star. A clash proves thatone or the other has strayed from hiscourse. But as to each man that keeps histrue course, the more firmly he acts, theless likely are others to get in his way"(Crowley p. 133).

Up until this point I have only comparedthe similarities of Thelemic doctrine withthat of Humanistic Psychologist AbrahamMaslow. I will now provide a viewpointfrom Karen Horney who is one of thefounders of Humanistic psychologicaltheory, although she is seldom recognizedand credited for her contribution to thefield. The reader at this point will notbe surprised to find that Horneys views

on the nature of man are also similar toCrowleys. Horney claims "inherent in manare evolutionary constructive forces,which urge him to realize his givenpotentialities" (Horney p. 14). She termsthis inherent drive in man that isstriving to realize his potentials the"struggle toward self-realization." I nowask the reader to pay close attention tothe similarities in use of language in

Horneys quote on the inherent nature inman with that of Crowleys because he tooequates mans true nature with


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evolutionary forces as does Horney.Crowley maintains that "the wiseapplication based on observation and

experience of the Law of Thelema is towork in conscious harmony with Evolution"(Duty). Crowley explains this evolutionaryforce inherent in mans inner nature onestep further by comparing it to otheraspects and forces at work in nature. Hesays to "remember that the Law never failsto avenge infractions: as when wantondeforestation has ruined a climate or asoil, or as when the importation ofrabbits for a cheap supply of food hascreated a plague[3]" (Duty). I believethese explanations about the negativeeffects that result from going against thelaws of nature in the natural wold greatlyilluminate the fact that going against thelaws of nature inherent in man can, willand does cause psychological problems.

I think one of the most compelling casesfor the similarities of HP and Thelema isfound in the comparison of theircriticisms of Freuds psychoanalyticschool of psychology. When explaining thephilosophical implications of Thelema,Crowley claimed Freud and hispsychoanalytic school had grasped onlypart of the truth of the nature of man[4].He claimed they especially missed the

importance of the statement from AL "Everyman and every woman is a star" (AL I:3),which, as I stated earlier in this paper,is merely a poetic way to assert thatevery human is born with an inherentlygood nature. Crowley even went as far toclaim that psychoanalysis was "committedto upholding a fraud," although itsfoundation as a science was built upon"the observations of the disastrouseffects on the individual of being falseto his Unconscious Self" (Crowley p. 134).In a very similar manner to that of


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Crowley, Maslow states that "Freudspicture of man was clearly unsuitable,leaving out as it did his aspirations, his

realizable hopes, his godlike qualities."He again makes a similar statement as thatof Crowleys, concerning the positivebenefit Freuds psychoanalysis had in thescience of psychology, saying that it has"supplied us with our most comprehensivesystems of psychopathology" (Maslowp. 12).

In Horneys criticism of Freud she says"not only did Freud not have any clearvision of constructive forces in man; hehad to deny their authentic character. Forhis system of thought there were onlydestructive and libidinal forces . . .creativity and love for him weresublimated forms of libidinaldrives" (Horney p. 378). Crowley alsoclaimed Freud had failed to understand the

true nature of the forces inherent in man.He asserted that "the libido of theunconscious is really the true will of theinmost self." In keeping with Crowleysexplanation, I think the libido could bethought of here as referring to thedriving force in man towards realizing histrue potentials. Crowley goes on to saythat the sexual characteristics of theindividual are merely symbolic indications

of a persons actual nature be it good orbad, "and when those are 'abnormal we maysuspect that the self is divided againstitself in some way" (Confessions p. 72).

Before moving on, I ask the reader tocontemplate once more the astonishingsimilarities between Thelemas and HPscritique of Freuds psychoanalysis while

reading the following two quotes: 1)Psychoanalysis has "misinterpreted life,and announced the absurdity that every


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human being is essentially an anti-social,criminal and insane animal" (Crowleyp. 134) and 2) Freud tended "to

pathologize everything" and didnt see"clearly enough the health-wardpossibilities in the human being" (Maslowp. 47).

Freud maintained that mans unconsciousimpulses and desires were of a negativenature and in order for man to livepeacefully in a society man had to

suppress these unconscious forces. Crowleyand Maslow had similar views opposing thatof Freud in regards to the nature of theunconscious. Crowley asserted that theunconscious mind was the person's trueself, which is innately good. Theunconscious mind, according to Crowley,"does its best to persuade consciousnessto act in accordance with its desires andneeds" but consciousness is "inclined to

ignore or repress this advice" because itis under the influence of society.Freedom, according to Crowley, "consistsin learning to stop suppressing thesubconscious mind, and instead, learningto do its will" (Wilson p. 125). Maslowscriticism of Freud only slightly differsfrom that of Crowleys and perhaps thedifference only comes from Crowleys lackof formal psychological background. Maslow

claims Freud was right in saying that manhad a conscience but was wrong in sayingthat it was merely a result of earlysocietal influences. Maslow said that allhumans have an "intrinsic conscience"which is "based upon the unconscious andpreconscious perception of our own nature,of our own destiny, or our own capacities,of our own 'call in life" (Maslow p. 6).Further more, he claims that this"intrinsic conscience" "insists that we betrue to our inner nature and that we donot deny it out of weakness" (Maslow


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p. 6).

I think it is appropriate at this point tofocus on the process by which a personbecomes a healthy individual. The way inwhich both Maslow and Crowley explain anddescribe this process is, as is probablyno surprise to the reader at this point,notably similar. Crowley clarifies that aperson is made healthy "when any complex(duality) in the self is resolved (unity)the initiate [i.e. the person] becomes

whole" (Confessions p. 72). Maslowacknowledges that a person is made healthyby "resolving a dichotomy into a higher,more inclusive, unity amounts to healing asplit in the person and making him moreunified" (Maslow p. 100). Both Maslow andCrowley use the analogy of a civil war tosymbolize the inner turmoil that takesplace in a person who is unhealthy becausethey are going against there true nature.

Crowley illustrates this civil war analogyby saying "the morbid sexual symptoms(which are merely the complaints of a sickanimal) disappear, while the moral andmental consciousness is relieved from itscivil war of doubt and selfobsession" (Confessions p. 72). Maslowexplains the civil war analogy in asimilar manner saying since thesplits . . . are within the person, they

amount to a kind of civil war, a settingof one part of a person against anotherpart" (Maslow p. 136). Crowley states thatonce a person has resolved the complexes(dualities) of his self, thereby endingthe civil war in his own nature, hasbecome a "complete man" who is"harmonized" and as a result of such he"flows freely towards his naturalgoal" (Confessions p. 73). Maslow assertsthat once the civil war is in ones naturehas ended and all the parts of a personare once again working in agreement with


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one another, then man is as a result "nolonger wasting effort fighting andrestraining himself, muscles . . . are no

longer fighting muscles -- there is nowaste [and] the totality of [his]capacities can be used for action" . . .[thus making him] "like a river withoutdams" (Maslow pp. 136, 100).

I shall now attempt to present theargument that the HP notion of self-actualization and the Thelemic notion of

doing ones True Will are both essentiallyreferring to the same internal process.Indeed, even Maslow claims that terms suchas "individuation . . . self-actualization . . . [and] . . . self-realization, are all crudely synonymous,designating a vaguely perceived arearather than sharply definedconcept" (Maslow p. 22). However, thisbeing said, I still feel it necessary to

provide the reader with both Maslows andCrowleys definition and description ofthese processes. Maslow defined self-actualization as "[an] ongoingactualization of potentials, capacitiesand talents, as fulfillment of mission (orcall, fate, destiny or vocation), as afuller knowledge of, and acceptance of,the persons own intrinsic nature, as anunceasing trend toward unity, integration

or synergy within the person" (Maslowp. 23). Crowley said the processes ofseeking to find ones True Will involved"finding out Who you are, and why you cameinto this world, and never swerving ahairs breadth from that Will" (EQp. 208). He also claimed a persons TrueWill could be "understood thoroughly asthe dynamic aspect of his CreativeSelf" (Crowley p. 526).

A common misconception of both these terms


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is that they represent a psychologicalstate that is static. Maslow clearlystated otherwise, saying that because the

fact that self-actualization is not astatic state, the process is experiencedas intrinsically pleasurable. He claimed"self-actualizing people enjoy life ingeneral and in practically all itsaspects" because they have the ability to"transform means activity into end-experience, so that even instrumentalactivity is enjoyed as if it were an endactivity" (Maslow p. 29). Crowley, againmaking a similar case, claims that doingones True Will is "of an eternal motion,infinite and unalterable [and] is Nirvana,only dynamic instead of static . . ." (EQp. 26). In addition, he said that onesaim should be that their True Will, whichis "ideally perfect as it is in itself,should enjoy itself through realizingitself in the fulfillment of all

possibilities [and that] it is accordinglywell worthwhile to fulfill oneself inevery conceivable manner" (MWT p. 30).

Now that I feel I have adequately shownthe similarities of HP and Thelema, Ithink it is finally necessary to try andexplain what I think could be establishedby combining these two schools of thought.I think a combining of these two schools

would benefit both Thelemites andHumanistic Psychologists. For Thelemites,the combination would introduce them tothe psychological paradigm that I thinkrevolutionized the scientific field ofpsychology. In my opinion, Thelemiteswould most definitely find the richknowledge base of HP, which has beenaccumulating for over 30 years incountless books and journals, invaluableto their study of Thelema.


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In considering the benefit HP wouldexperience from a combination withThelema, I think it is worthwhile to turn

to a quote Maslow made in reference to hisnine assumptions of human health. He said"that if these assumptions are proventrue, they promise a scientific ethics, anatural value system, a court of ultimateappeal for the determination of good andbad, right and wrong" (Maslow p. 4).According to Crowley, AL did prove theseassumptions. He said "I, Aleister Crowley,declare upon my honor as a gentleman thatI hold this revelation a million timesmore important than the discovery of theWheel, or even the Laws of Physics orMathematics. Fire and tools made Manmaster of his planet; writing developedhis mind; but his Soul was a guess untilThe Book of the Law proved this" (Crowleyp. 427). It is beyond the scope of thisshort essay to adequately explain all of

the extraordinary circumstancessurrounding the reception of AL and toargue in support of Crowelys claim of itssupreme significance to mankind. I willleave it up to the reader to investigatethe matter further and will only say thatCrowley claimed that "to reject this Bookis to make Reason itself ridiculous andthe Laws of Probabilities a caprice [and]in Its fall, it shatters the structure of

science, and buries the whole hope ofmans heart in the rubble, throwing uponits heaps the skeptic, blinded, crippled,and gone melancholy mad" (Crowley p. 443).I believe that if HP were to accept thereality of the paranormal nature of ALthen it would provide them with a unifyingholistic base upon which they couldjustify HPs basic theories about humannature and to accomplish its original

aims.

I think a combination of Thelema and HP


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would essentially entail an across theboard acceptance from both schools thatthe differences in both was merely a

matter of semantics and they both wereexpressing the same truths of humannature. This being said it againimmediately brings up the question of whatbenefit this would serve both schools ofthought. And I would again say that toanswer this question is entirely beyondthe scope of this short paper. I willadmit that I have not answered thequestion sufficiently and will admit thatit is probably beyond my capacity to doso. This being said, however, I do thinkthat the following statement by Crowleysone time student to be a somewhatsufficient hint in the right direction toanswering to this question in a moresufficient manner. Kenneth Grant wrote,"The keen and persistent practice ofThelema by even a few dedicated

individuals will effectually overthrowsociety and thereby facilitate theunhindered development of the New Aeon andthe reintegration of human consciousness"(Grant p. 200).

References

Unpublished paper by N. B Ibaoglu

(Ibaoglu)

[The Book of the Law]. Liber AL vel Legis

sub figura CCXX.London: O.T.O., 1938;2nd rev. ed., Pasadena, CA: Churchof Thelema [1942]; corrected rpt. ofLondon ed., with facsimile MS, New York:Weiser, 1976, 1979; rpt. York Beach, ME:Weiser, 1993.(c) Ordo Templi OrientisAll Rights Reserved(AL)


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Foundations of Humanistic Psychology classUnpublished 'handout' on HumanisticPsychology (Dillon)

The Equinox, Volume III, Number 10.(1986). New York; rpt. 1990, 1997,Weiser. Edited by Hymenaeus Beta.(c) Ordo Templi OrientisAll Rights Reserved(EQ)

Beta, Hymenaeus [Edited, annotated &

introduced by], (1997) Magick, Liber ABA,Book 4, Parts 1-IV, By Aleister Crowleywith Mary Desti & Lelia Waddell (2ndRevised Edition) York Beach Maine:Samuel Weiser, Inc.(c) Ordo Templi OrientisAll Rights Reserved(Crowley)

Toward a Psychology of Being (Maslow)

Neurosis and Human Development (Horney)

Duty: A note on the chief rules of

practical conduct to be observed by those

who accept the Law of Thelema.

by Aleister Crowleyhttp://oto-usa.org/duty.html(c) 1996-2006 by Ordo Templi Orientis

All Rights Reserved(Duty)

Crowley, Aleister (1989) TheConfessions of Aleister Crowley: An

Autohagiography.(Paperback ed.) Temple,AZ: New Falcon Publications(c) Ordo Templi OrientisAll Rights Reserved(Confessions)


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Colin Wilson's biography of Crowley, TheGreat Beast (Wilson)

Magick without Tears[abridged edition],ed. I. Regardie. [by Aleister Crowley] St.Paul: Llewellyn, 1973; rpt. Scottsdale,AZ: New Falcon, 1991.(c) Ordo Templi OrientisAll Rights Reserved(MWT)

Aleister Crowley & the Hidden God by

Kenneth Grant (Grant)

1. "Magick with a "k" distinguishes thewestern esoteric spiritualdiscipline from 'magic whichdenotes stage illusion or thesubject of fantasy. Magick is alargely ritual-based technology for

organizing and using the human mind.It derives from the ancienttraditions associated with theHebrew Kabbalah, Gnosticism,Hermeticism, and Egyptiantraditions, among others, though itis a living tradition that continuesto evolve" (Philip Farbers webpage)

2. Crowley says, "It was the voice ofNature, awakening at the dawn of theAeon, as Aiwaz uttered the Word ofthe Law of Thelema." (Crowleyp. 583).

3. "Observe that the violation of theLaw of Thelema produces cumulativeills. The drain of the agriculturalpopulation to big cities, duechiefly to persuading them toabandon their natural ideals, has

not only made the country lesstolerable to the peasant, butdebauched the town. And the errortends to increase in geometrical


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progression, until a remedy hasbecome almost inconceivable and thewhole structure of society is

threatened with ruin." ("Duty")4. "when we set up a conflict in our

own Nature: our act is suicidal.Such interior struggle is at thebase of nearly all neuroses, asFreud recently 'discovered-- as ifthis had not been taught, and taughtwithout his massed errors, by thegreat teachers of the past!" (MWT,p.30)


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Introduction to 'Sand' and Humansitic/Transpersonal Psychology

This essay was written as part of aproject in which we were to give apresentation about a song that expressesthe principals of Humanistic and/orTranspersonal psychology. I consider thisessay to be in a 'rough draft' format andsomewhat 'cheesy'. However, I decided toinclude it because I thought it brought upsome interesting topics.


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'Sand' & Humanistic/TranspersonalPsychology

Humanistic Psychology converges withmy views on spirituality, psychology, andanother important aspect of my life. Thisaspect being music. I feel that one of myfavorite bands, Phish, expresses the samespirit and ideals in their music as doesHumanistic/Transpersonal Psychology andthis fact can best be illustrated in thesong lyrics Sand. Furthermore, Ibelieve the meaning of the song lyrics canbest be illuminated and understood inlight of Humanistic and TranspersonalPsychologys main principles and theircritique of mainstream psychology andmainstream religion.

One of the problems HumanisticPsychology has with mainstream psychologyis their focus on the psychologicalsymptoms of people rather than the root

cause of those symptoms. HumanisticPsychology maintains that neurosis ismerely a symptom of man going against hisintrinsic true nature. As Horney saysPatients coming for consultation complainabout headaches, sexual disturbances,inhibitions in work, or other symptoms; asa rule they do not complain about havinglost touch with the core of their psychicexistence (Horney 159). Mainstream

psychology ignores the reality that goingagainst our intrinsic, true nature is theroot cause of neurotic symptoms and humansuffering.

For example mainstreampsychologists prescribe medications toalleviate the person of their symptominstead of focusing on the root cause ofthe symptom itself. The first lines ofthe Phish song, "Sand" are as follows: if

you can heal the symptoms but not effectthe cause, and this alludes to this sadstate of affairs. According to the next


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lines of the song, trying to only heal thesymptoms is quite a bit like trying toheal the gunshot wound with gauze. This

is poetically saying that it is impossibleto heal somebody by only treating his orher symptoms.

Horney makes a similar case,claiming therapeutic work should go beyondthe symptomatic relief and hope to helpthe individual in his human growth. Andonly with the vision of this realisticpossibility can we understand that therelation between the pseudoself and realself is that of a conflict between tworival forces (Horney 175). Just ashealing a gunshot wound with gauze isimpossible, so is trying to heal aneurotic symptom.

Next, the song suggests that, ifyou instead attempt to rest the pistolfrom the hand then I would not be able toequate my life with sand. Meaning, if we

(society, mainstream psychology, etc) wereto focus on the root cause of peoplespsychological symptoms then he wouldnthave to equate his life with sand, whichis symbolic of a psychologically sickmodern society.

I believe Trey is trying to saythat if our society focused on the rootcause of psychological symptoms, whichwould thereby produce healthy individuals

then he wouldnt have to live his life insaid sick society, where said sickness iscaused by its focus on only peoplessymptoms. Maslow makes a similar casesaying, sick people are made by a sickculture; healthy people are made possibleby a healthy culture. But it is just astrue that sick individuals make theirculture more sick and that healthyindividuals make their culture more

healthy. Improving individual health isone approach to making a better world. Toexpress it in another way, encouragement


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of personal growth is a real possibility;cure of neurotic symptoms is far lesspossible (Maslow 5).

In the second verse of the songillustrates what the author means bycomparing his life with sand. In thisverse he compares our society, whichfocuses on the symptoms and not the cause,to sand in an hourglass. The individualpebbles of sand are the individuals andthe hourglass is the sick society theindividuals find themselves in. The firstlines of this verse are, flowing throughthe hourglass pushing through the funnel,turn once more and racing all yoursiblings for the tunnel. I feel thisline is referring to the fact that in ouroverly materialistic society people areconstantly in a race to get ahead of oneanother, often times even those closest tous. The line turn once more refers tothe turning over of an hourglass and the

reality that every time you turn over anhourglass the same thing happens as didwhen you turned it over before. Thegrains of sand in the hourglass never getanywhere different, they always end up inthe same place, no matter how hard theyrush through the funnel.

In my opinion the above issymbolic of the neurotic search for glorythat Horney refers to. The search for

glory is the attempt to become youridealized self and not the self that isyour true intrinsically good inner nature.In the search for glory Horney claims,Self-idealization always entails ageneral self-glorification, and therebygives the individual the much-neededfeeling of significance and of superiorityover others (Horney 22).

Next the author of the song writes

slide let the silicone embrace you as youfall, then bounce around and let yourbrothers crush you to the wall. This


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line is referring to sand falling to theother side of an hourglass and thenbouncing all around. I think these lines

are referring to the futility of theneurotic search for glory which mostindividuals of our society are sufferingfrom. Horney claims by taking this road,the individual is in fact losing his soul-his real self, just as the sand in anhourglass can never escape (Horney 39).Not only is it futile to escape thehourglass or achieve the search forglory but it is also destructive to onesself and society at large because in theend you only bounce around more andyour brothers crush you to the wallwhile you also crush your borthers to thewall. Again, as Horney maintainsspeaking in these symbolic terms, theeasy way to infinite glory is inevitablyalso the way to an inner hell of self-contempt and self-torment

(Horney 39).This next verse, which I believeis the most difficult to reduce to lineardiscursive explanations, brings into focusthe fundamental philosophy of HumanisticPsychology as it leads to the basicphilosophical assertions of TranspersonalPsychology. Transpersonal Psychologyfocuses on and draws from the ancientspiritual traditions, not the modern day

dogmatic religions. Unlike dogmaticreligions Transpersonal Psychologyformulates a holistic spirituality thatseeks to nurture, rather than suppress thedivine spiritual gifts of the individual.In the first lines of this verse theauthor claims, I would choose my ownreligion, worship my own spirit. Here Itake religion as representing a broaderway of approaching the spiritual nature of

ones life and not referring to modern dayP.C. notion of religion, which has becomedogmatic and commonly equated with


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hyporcacy.In this light, it can bee seen

that I would choose my own religion

refers to a conscious choice of the authorto choose his own way of approaching andviewing his spiritual life rather thanchoosing a dogmatic religion. Worship myown spirit refers to the type of religionthe author has chosen to practice. Thatis, a religion which seeks guidancethrough ones innate divine inner wisdomrather than looking for a God to obeyblindly and give up personalresponsibility too. TranspersonalPsychology can be said to study theprocess by which the imbedded fragment ofthe soul within the personalityprogressively identifies its spiritualsource and becomes at-one withit (Bailey).

The next four lines of this versecontain many levels of meaning. I think

the first of these four lines, if he everpreached to me I wouldnt want to hearit, is referring to falling into the trapof ones own dogmatism as one developstheir personal spiritual approach to life.This I believe is a common trap of theTranspersonal Paradigm, as a person on hisspiritual journey tends to cling to somebeliefs which thereby stagnate his ownspiritual growth. Id drop him a

forgotten god is referring to the authorthrowing away his thoughts that have comedogmatic which are hindering his spiritualgrowth. I feel the next line languishingin shame refers to feelings the "dogmaticspiritual philosphy", the author hasdropped, should feel. For shame is thefeeling all degraded, debased andhypocritical religons should feel and theyshould and shall languish in it.

Speaking of shame, many times I haveseen how the profound teachings ofspiritual traditions when taken out of


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