These parallel worlds are a knotty problem, he realized. I wonder how many exist. Dozens? With a different human sub-species dominant on each? Weird idea. He shivered. God, how unpleasant . . . like concentric rings of hell, each with its own particular brand of torment.
N.B.: In 2014, when I wrote this post, I provided the best information I had about this document. It is the current position of OTO that the document mentioned here was not authored by Aleister Crowley, writing as Gérard Aumont, but by Aumont proper. As of April 2018, Hymenaeus Beta posted A Note on Gérard Aumont which cogently makes the case that Aumont, and not Crowley, was the author of this document. I have begun a section at the library for information about and the writings of Gérard Aumont, which may be of interest. I have made some edits in brackets to this old post to reflect this new information.
A typed copy of The Black Messiah by Gérard Aumont has arrived at the Reading Room from an anonymous sender. This essay, circa 1926, [seemed at the time I wrote this to be] written by Aleister Crowley himself although he wrote it under the name of a Tunisian student (as he [seemed to have at the time I wrote this] with the contemporaneous essay The Secret Conference which appears in The Heart of the Master & Other Papers), is quoted from by Starr in The Unknown God: W. T. Smith and the Thelemites, and was published in the Yorke microfilm archives where it can be found by those who have access to that; but it is otherwise an apparently intentionally rare document to get to read.
“Writing under the name of a Tunisian disciple, Gérard Aumont, Crowley deepened his propaganda war against Krishnamurti, this time setting forth the battle in racial terms, which would most definitely not have swayed Theosophists. A regrettable example is his essay, The Black Messiah, where The Master Therion is touted as the white race’s savior, in contrast to Besant’s ‘marionette Messiah, a kala admi—a nigger!’ It was a new low in self-promotion.” — Martin P Starr, The Unknown God, p 165; quoting the essay.
And, yes, indeed, I feel the essay as a whole expresses just as reprehensible and nauseating a typical racist sentiment as you might think, but is particularly significant because in it [Aumont] explicitly links Thelemic and racist ideologies; moreover, in that peculiar way that racists have of interpreting religion and peace and love to include racism and war and hate:
“White men and women must choose between these alternatives: Will they yield, content to be the black man’s slave, after having been his master? or will they stand to, and reply by an energetic spiritual reaction, which will restore the threatened equilibrium of the races?
The white champion has appeared, He who, under the aegis of the Spiritual Masters of the planet, has proclaimed the Law of Thelema, the Law of Love, comprehended and directed by Will: the Law which bids each man pursue the proper orbit of his destiny, and develop himself around his own true centre of Light, will bring back welfare to his own race, and establish Peace with Victory upon the Earth.”
Even if one weakly apologises that [the author] was simply and only saying whatever otherwise ethically questionable propaganda was necessary to cajole rubes or just playing a role demanded by wearing his ring on a contrarian hand that day, as if those weren’t also problematic in and of themselves, this still seems to me to sustain as disgusting and damning stuff.
Obviously make up your own mind about such things, but this seems to me one of those times when eyes wide open and unclouded are required. Make of it what you will, but one way or another it seems this must be considered part of the whole corpus of […] writing and thought on the topic of Thelema. And, in my estimation, if one is to be intellectually honest and serious about The Comment (“All questions of the Law are to be decided only by appeal to my writings, each for himself”), a Thelemite’s religious duty is to study, and requires ready access to, all of Crowley’s writings (even when not explicitly Thelemic, though this one clearly is). [While this document, as it turns out now, shouldn’t be considered part of Crowley’s writings, I feel it is still important for members of the tradition to openly discuss problematic material and attitudes in the tradition, both historical and any ongoing, so that these can be addressed clearly, instead of suppressing or ignoring them, or stifling discussion about them, which lets them fester. I find it refreshing and heartening to see these and other problematic issues discussed more often lately, and openly, such as in Hymenaeus Beta’s public and prominent note as well as recent statements by Sabazius.]
The essay itself ends with what appears to be a bit of […] poetry which I don’t immediately recognize appearing elsewhere, so I quote that here as well, though I personally find all this “free, equal” “Savior of the Earth” triumphalism to be strikingly and skin-crawlingly appropriate for what one would expect from extreme and exclusionary religion-infused racist ideological rants:
“Ho! for his chariot wheels that whirl afar!
His hawk’s eye flashing through the silver star!
Upon the heights his standard shall he plant
Free, equal, passionate, pagan, dominant,
Mystic, indomitable, self-controlled,
The red rose glowing of the cross of gold…
Yea! I will wait throughout the centuries
Of the Universal man-disease
Until that morn of his Titanic birth…
The Saviour of the Earth!”
Hermetic Library fellow T Polyphilus reviews Middle-Class Blacks in a White Society: Prince Hall Freemasonry in America by William Alan Muraskin.
This sociological approach to Prince Hall Freemasonry contains a lot of fascinating data and some even-handed evaluations. The author faults previous studies of the American “black middle class” for actually confining their observations to the black elite. He then makes a convincing case that, for his purposes, members of the Prince Hall Masonic bodies can all be considered “middle class.” While not all middle class blacks would necessarily be Masons, by taking Prince Hall Masons as an identifiable bourgeoisie within American society, Muraskin considerably expands the middle-class black population to be considered in his study.
The historical information alone, while sometimes anecdotal in structure, is of excellent value. Particular attention is devoted to Prince Hall Masonry in California, Texas, Illinois, New York and Georgia. The author very effectively debunks academic misconceptions about Masonry as a primarily rural organization, or as an antiquated society in decline. He outlines both the virtues and ambitions common to Prince Hall Masonic bodies, as well as their special challenges and shortcomings.
As an initiate of the Order myself, I found this book to be a lucid look at the “big picture” of Prince Hall Masonry, from an objective yet sympathetic outside researcher of the subject. [via]
I’ve added a new chapter to Fabre d’Olivet‘s Hermeneutic Interpretation of the Origin of the Social State of Man and of the Destiny of the Adamic Race, the first chapter of book one, “Divisions of Mankind Considered as Kingdom of Man, in Four Principle Races—Digression on the White Race—Object of this Work“.
I was planning on posting quotes from this today, but honestly I’m having such a complete semantic allergy to all the blather about race that I just can’t bring myself to sift through this chapter to find quotes that don’t make me want to puke. So, you know, check it out, if you want; it’s one of those things that is interesting more because of what it demonstrates about the author and the prevailing attitudes of the time in which the author was writing than the content in and of itself; but, I personally find the content of this chapter kind of reprehensible intellectually and emotionally.
This chapter seems more like a great introduction to the more backward ideas in the works of Robert E. Howard than something useful to me personally in my studies. I hope the rest of the book isn’t like this. I really had high hopes for this Fabre d’Olivet work. I may end up switching to one of his other works instead if this represents the character of the rest.