Tag Archives: tantra

The Dark Lord

The Dark Lord: H.P. Lovecraft, Kenneth Grant, and the Typhonian Tradition in Magic by Peter Levenda, from Ibis Press, may be of interest.

Peter Levenda The Dark Lord from Ibis Press

“One of the most famous — yet least understood — manifestations of Thelemic thought has been the works of Kenneth Grant, the British occultist and one-time intimate of Aleister Crowley, who discovered a hidden world within the primary source materials of Crowley’s Aeon of Horus. Using complementary texts from such disparate authors as H.P. Lovecraft, Jack Parsons, Austin Osman Spare, and Charles Stansfeld Jones (‘Frater Achad’), Grant formulated a system of magic that expanded upon that delineated in the rituals of the OTO: a system that included elements of Tantra, of Voudon, and in particular that of the Schlangekraft recension of the Necronomicon, all woven together in a dark tapestry of power and illumination.

The Dark Lord follows the themes in the writings of Kenneth Grant, H.P. Lovecraft, and the Necronomicon, uncovering further meanings of the concepts of the famous writers of the Left Hand Path. It is for Thelemites, as well as lovers of the Lovecraft Mythos in all its forms, and for those who find the rituals of classical ceremonial magic inadequate for the New Aeon.

Traveling through the worlds of religion, literature, and the occult, Peter Levenda takes his readers on a deeply fascinating exploration on magic, evil, and The Dark Lord as he investigates of one of the most neglected theses in the history of modern occultism: the nature of the Typhonian Current and its relationship to Aleister Crowley’s Thelema and H.P. Lovecraft’s Necronomicon.” [via]

 

The Magical Diaries of Aleister Crowley

The Magical Diaries of Aleister Crowley: Tunisia 1923 edited, with additional material, by Stephen Skinner, the 1996 paperback from Weiser Books, is part of the collection at the Reading Room.

Stephen Skinner's The Magical Diaries of Aleister Crowley from Weiser Books

“The complete diaries of Aleister Crowley cover his entire career in magic, from his initiation into the Hermetic Order of the Golden Dawn in 1898, to his death in 1947. These diaries record the development of Crowley’s synthesis of traditional Western ritual magic with Eastern yoga, tantra and sexual magic—culminating in the creation of Crowley’s ‘Thelemic Magick.’ The Magical Diaries of Aleister Crowley: Tunisia 1923 show one year in Crowley’s life. This particular year was a major turning point in his life—he and his followers has just been banished by Mussolini from their beloved Abbey of Thelema in Cefalu, Sicily. It marks a time of introspection for Crowley. In it he fully records his magical acts, the internal and external influences surrounding these acts, and their results. Also included are references to the commentaries on the Book of the Law, passages detailing drug use, the practice of sexual magic, descriptions of how he derived Qabalistic meaning from his works and life, interpretations of ‘Yi King’ (I Ching) divination, and other thoughts of a philosophic, religious, and magical nature. In these candid glimpses into Crowley’s mind the reader can see both the egocentric, self-aggrandizing ‘Beast 666’ and the doubts and misgivings of a man dedicated to the spiritual path.”


 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

Much ado about menstruation

Menstruation is in the news. Okay, actually I’ve just noticed a few things recently online and decided to collect them together with a few other references that came to mind.

First, I noticed The history of menstruation by Helen King over at Wonders & Marvels.

“In 2008 Sara Read wrote a fascinating article about early modern women’s menstrual practices. … Sara pointed out that one of the reasons why we don’t really know for certain what women did is that they didn’t talk about it either. It’s men who tell us the few things we know, and we don’t know whether women’s attitude was the same or not. We don’t even know what level of blood loss they expected – apparently this can vary with diet, and people were not as well-fed in the past as we are now – but the Hippocratic gynaecological treatises assume a ‘wombful’ of blood every month, with any less of a flow opening up the risk of being seen as ‘ill’ and hence leading to remedies like the dreaded beetle pessaries.” [via]

Then there was a new post pointing to an article from a couple years ago: “Menstrual Blood in Ancient Rome: An Unspeakable Impurity?” by Jack Lennon, Classica et Mediaevalia: Danish Journal of Philology and History, Vol.61 (2010) [via]

“This article examines the language and power associated with menstrual blood in Roman literature, focusing primarily on the issue of ritual impurity. In particular, it will highlight the importance of two phrases from Pliny’s Natural History which can offer new insights into Roman perceptions of menstruation. Using comparisons from modern anthropological theory, it seeks to refute recent suggestions that Roman society felt no anxiety about menstrual pollution, but equally it will be argued that this anxiety was not on a comparable scale to earlier Greek regulations and practices.”

This discussion of menstruation of course brings to mind Liber AL vel Legis, III 24:

“The best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what.” [via]

There are any number of resources at the library to go along with this. You may be interested in a site search on various terms, such as blood of the moon, to get started.

For the ritual use of menstrual blood, I cannot help but recommend The Yoni Tantra, serialized in the Scarlet Letter, the journal of Scarlet Woman OTO, which also connects to the recent publication of The Secrets of the Kaula Circle and the older Kali Kaula mentioned in other posts.

“The statements by many Western commentators that the ‘secret sadhana’ was hidden by an allusive style are completely exploded by Yoni Tantra. Kaulas were never prone to mince words and the consumption of Yoni Tattva—the mixture of menses and semen—is described in the clearest of terms in Yoni Tantra.

While ritual sexual intercourse is often alluded to in Kaula and Shri Tantras there are only a few places where the Yoni Tattva is referred to. The chief of these is Yoni Tantra, which could be described as a eulogy of the Yoni and the Yoni Tattva.” [via]

You may also be interested in Judy Grahn’s Blood, Bread, and Roses: How Menstruation Created the World, especially in conjunction, I think, with Calvert Watkins’ How to Kill a Dragon: Aspects of Indo-European Poetics.

Aleister Crowley and Western Esotericism

Hermetic Library fellow T Polyphilus reviews Aleister Crowley and Western Esotericism, ed. Henrik Bogdan and Martin P Starr, from Oxford University Press:

Henrik Brogdan and Martin P Starr's Aleister Crowley and Western Esotericism from Oxford University Press

 

Oxford University Press has published a groundbreaking collection of academic studies concerning Aleister Crowley and his place in modern intellectual and religious history. The component chapters of Aleister Crowley and Western Esotericism had been written at various points in the last twenty years, and taken together they demonstrate the considerable breadth of relevant subject matter.

The Alex Owen chapter that follows the editors’ introduction is an earlier version of a paper that was eventually incorporated into her constructive monograph The Place of Enchantment, which provides a revisionary perspective on modern occultism. In this version, she seems to be at lesser pains to make Crowley out to be a villain against liberal ethics, but she has the same uninformed regard for his later career, using one or two references to conclude that he was broken and failed after his Algerian operations of 1909. The simple fact is that his most enduring and successful work was done after that: writing Magick in Theory and Practice, reforming O.T.O., designing the Thoth Tarot, and so on.

Marco Pasi provides a valuable primer for academic readers regarding Crowley’s ideas about magic and mysticism, elucidating a tension between the materialist theorizing of Crowley’s early work and the more metaphysical concessions of the fully-initiated Beast. Pasi rightly distinguishes between the Cairo Operation of 1904 and the subsequent attainment of Knowledge and Conversation of the Holy Guardian Angel that Crowley claimed in 1906, observing that the identification of Aiwass as Crowley’s personal genius was a later development. He errs, however, in speculating that the equivalence was formulated as late as the writing of Magick in Theory and Practice in the 1920s. In fact, it is a feature of Crowley’s 1909 vision of the Eighth Aire in The Vision and the Voice.

Volume editor Henrik Bogdan’s contribution is a solid paper that fills a lacuna in the literature on Thelema by pointing out the positive contribution of the Plymouth Brethren dispensationalist doctrine to Crowley’s idea of magical aeons. While acknowledging the contemporaneity of occultist “new age” concepts (contrasted as largely pacifist vis-a-vis the martial Aeon of Horus), Bogdan does neglect to point out the important symbolic grounding of Crowley’s hierohistory in the Golden Dawn Equinox ceremony. (For that in detail, see my web-published essay “Aeons Beyond the Three“.)

Gordan Djurdjevic’s paper presents “Aleister Crowley as Tantric Hero” in a morphological, rather than a genealogical sense, stressing the notion of functional parallel between Thelema and Tantra. He makes a sound point about the confusion over Crowley’s Tantric bona fides originating in the secondary materials of biographers and students, rather than Crowley’s own claims. But he fails to address the younger Crowley’s derision of Tantra (“follies of Vamacharya [debauchery]” in The Equinox), and omits to observe that while the older Beast claimed to have studied “numerous writings on the Tantra,” he conscientiously referred aspirant Kenneth Grant to David Curwen for sounder Tantric instruction than the Prophet of Thelema could supply.

In Richard Kaczynski’s chapter, the heroically thorough Crowley biographer provides a somewhat exhaustive exposition of a specific range of Crowley’s own sources, presenting Crowley as a synthesist of Rosicrucianism, Freemasonry, and phallicist theory of religion. These are certainly the ingredients that most saliently inform the O.T.O., and thus Crowley’s social/institutional legacy, and this chapter amounts first and foremost to a bibliographically-dense essay useful to readers interested in understanding precedents for Crowley’s work with O.T.O.

The Tobias Churton piece on “Aleister Crowley and the Yezidis” is admittedly speculative and conjectural, and terribly sloppy even so. Churton recklessly juggles the historical Crowley with the “‘Aleister Crowley’ of popular imagination,” while his comparisons to Yezidism are nearly all in the subjunctive. The paper goes from bad to worse as Churton provides a long concatenation of mixed-together quotes from Thelemic and Yezidi source material, distinguished from each other only in the endnotes! And then in a big wrapup, he writes like an episode of Ancient Aliens, letting loose a stream of absurd hypotheses in the form of questions (e.g. “Are Yezidis prototypes, or long-lost cousins, of Thelemites? … Was Crowley a Yezidi Prophet?”), and bashfully disdaining to answer them. As an “alternative history” video host might say: “Could these things be true??? The answer is: yes.” But they probably aren’t.

The “Frenzied Beast” paper by Matthew Rogers is excellent, but too short. The author’s conspicuous good looks are absent from the printed page, and the article would have been improved by adding further materials on Crowley’s orientation toward Neoplatonism. In particular, the augoeides doctrine in Crowley’s works should have been given more exposure in connection with the source material in Iamblichus, and there should have been a comparison of “astral travel” in Crowley’s modern occultism with its classical antecedents. Rogers is obviously aware of these features, and if he had known how long it would take this book to get to press, he probably would have expanded the scope of his paper to address them in greater detail.

Martin Starr’s chapter was first written for the prestigious Masonic research journal Ars Quatuor Coronati, and in it he attempts to explain Crowley’s relations with Freemasonry (originally to an audience composed of Masons who jealously assume the priviledged status of the United Grand Lodge of England and the “regular” bodies in its network of recognition). The chapter certainly presents a credible narrative to account for the development of Crowley’s distaste for and derision of Freemasonry. Since its original publication in 1995 however, this paper’s judgment of Crowley’s Masonic standing has received a considered rebuttal from David R. Jones, who also explains some of the technical terminology of Masonic organizing that Starr’s piece takes for granted. The relevant features of Crowley’s American period have been fleshed out in Kaczynski’s Panic in Detroit: The Magician and the Motor City.

The real opinions and motives in the relationship between Aleister Crowley and Arthur Edward Waite are a considerable enigma, and the chapter by Robert A. Gilbert provides as complete a picture of their interactions as one could reasonably expect on the basis of the surviving evidence, which makes for very interesting reading. Unfortunately, the closing paragraphs expose Gilbert’s hostility toward Crowley, offering condemnation in a nonsensical comparison with Waite. Supposedly, Waite left (in his writings?) a real means of attainment to later generations, while Crowley did not. And Gilbert derides the contemporary O.T.O. in terms that have had debatable applicability in earlier decades, but are certainly false now. Or is Gilbert here tipping his hand as an exponent for some survival of Waite’s Christianized “Holy Order of the Golden Dawn”? In the end, the matter is no clearer than the true sentiments of the dead occultists.

In another of the collection’s older papers, Massimo Introvigne offers a few startling errors about Crowley (e.g. claims that Crowley hated his father, that Leah Hirsig was his first Scarlet Woman), but none of them have much bearing on his fascinating central topic of Crowley’s admiration for Joseph Smith and Mormonism. Of the various papers in the volume, this is one of those which touches most directly on a larger theoretical issue of scholarship, in exploring the distinction between religion and magic in the inspiring and organizing of new sects. Sadly, Introvigne simply assumes the “magic” character (by his own definitions) of the revelation of Liber AL vel Legis, without any actual inquiry into or discussion of the Cairo working. In this chapter, Crowley ultimately serves as a hostile witness for the defense in an effort to exonerate Mormonism against accusations of having a magical basis. Not that Crowley was hostile to (his own notion of) Mormonism, but he would have wanted to see it convicted of magick!

In Ronald Hutton’s book The Triumph of the Moon (2000) he provided in one chapter what was at that time the most fair and thorough study of Crowley’s influence on the origins of modern religious witchcraft. His chapter here does not merely rehash that material, but updates it with new findings and perspectives. Unlike Introvigne, Hutton does perceive the properly religious character of Crowley’s 1904 revelation and consequent activities. However, he wants to dismiss the religious dimension of Thelema on the (somewhat justifiable) basis of the magical-rather-than-religious orientation of many latter-day Thelemites. It is an understandable position for him, in defense of his slogan touting Wicca as “the only fully formed religion that England has ever given the world.” (In light of the patently and confessedly religious nature of O.T.O., I would suggest a different gambit to Hutton: The revelation in Cairo to the globe-trotting adventurer Crowley, the German roots of O.T.O., and the subsequent formation of the first durable Thelemic communities outside of Britain indicates that Thelema isn’t so much a product of “England” as it is an inherently intercultural, cosmopolitan synthesis.) As in The Triumph of the Moon, Hutton is here focused on English witchcraft, especially as formulated by Gerald Gardner. He consequently gives no attention to the witcheries of American Jack Parsons and Australian Rosaleen Norton, both strongly influenced by Crowley themselves, and not via Gardner’s work.

The case of Norton is taken up in a study by Keith Richmond, who does her full justice. Adding nothing substantial to the reader’s knowledge of Crowley, Richmond instead illuminates Norton’s regard for and understanding of Crowley. She seems to have been friendlier to Crowley’s work in private than in public, which is understandable, in that she had no need to borrow notoriety!

Hugh Urban’s chapter treats Crowley’s possible influence on L. Ron Hubbard and the Church of Scientology. Urban does some contextual violence to various Crowley quotes from Magick in Theory and Practice, but his readings may be consistent with the way Hubbard approached the material, so for immediate purposes there’s not much point in arguing about them. The chapter’s thesis is the conclusion that any dispassionate observer should reach: Hubbard was influenced by Crowley, but Scientology incorporates so many other elements — some others of which have come to predominate while the ones rooted in magick have faded — that it would be false to simply view it as some sort of crypto-Thelema.

The final chapter, contributed by Asbjørn Dyrendal, is an assessment of Crowley’s influence on two of the seminal organizers of contemporary Satanism: Anton LaVey and Michael Aquino, of the Church of Satan and Temple of Set respectively. Although there is a little confusion of the distinct notions of “black magic” and the “Black Brotherhood” in Crowley’s work, this examination is conducted with great care and accuracy on the whole, pointing out both debts to Crowley and explicit rejections by Satanists of some of his teachings. It is interesting to contrast the Satanists’ criticisms of Crowley with Urban’s appraisals of him, since they come to such different conclusions. (While I differ with their ultimate valuations, I think the Satanists are more accurate here.) Although Dyrendal touches briefly on LaVey’s successor Peter Gilmore, he keeps the discussion very focused on the two Satanist founder figures, and it would have been interesting to bring in some of Don Webb’s outspoken opinions on Crowley, for example (he wrote a short monograph called Aleister Crowley: The Fire and the Force), thus demonstrating Crowley’s direct effects on the enduring Satanist milieu.

With a few minor exceptions, the level of scholarship in this volume is impressive. More than that, the papers tend to be lively and challenging reading. As Wouter Hanegraaff points out in his foreword, the caricature of Crowley as a quasi-medieval Doctor Faustus conceals a figure who is quintessentially modern, and to give the Beast his third dimension places him in the same space that the reader inhabits. [via]

 

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

Tantra

Hermetic Library fellow T Polyphilus reviews Tantra: Sex, Secrecy, Politics, and Power in the Study of Religion by Hugh Urban from University of California Press:

Hugh Urban's Tantra: Sex, Secrecy, Politics, and Power in the Study of Religion from University of California Press

 

In this lucid book, Urban provides an overview of the development of discourse about “Tantra” and “Tantrism” in India and the West from the 18th through the 20th century. He emphasizes the interplay of categories across cultural boundaries and in relation to political and economic change in the formation and development of the idea of Tantra. Although the book is informed by an awareness of post-colonial tactics of scholarship, it does not indulge in a simplistic narrative of imperial conquerors determining the identities of colonial subjects, but looks at more complex dialogues and dialectics.

The text includes studies of Tantra in religious, political, literary, scholarly, and commercial contexts. Figures treated include Sri Aurobindo, Arthur Avalon, Swami Vivekananda, Mircea Eliade, Julius Evloa, Oom the Omnipotent, Aleister Crowley, Osho, and others. Urban describes a trajectory “from a tradition associated with secrecy, danger, and occult power to one associated primarily with sexual liberation and physical pleasure.” (265) Unlike many other academics, he does not condemn or dismiss the more recent developments, but instead attempts to contextualize them with respect to a range of phenomena that have always been contested and subject to changes in valuation.

The book is divided into six principal chapters plus an introduction and conclusion, each of which is subdivided into a set of two-to-six-page essays, making it highly digestible. Each essay is headed with one or two epigraphs, which—while insightful and well-chosen—almost inevitably recur in the essays that they lead, often after prose intended to present the ideas that are then summed up by the quote. The overall effect of this process is to confront the reader with the same idea two or three times in succession, in basically the same manner, resulting in a halting sense of redundancy within many of the essays. Otherwise, the writing style is highly engaging.

In the chapter on “The Cult of Ecstasy” Urban observes the confluence of the traditions of European occultism and magic with 20th century neo-Tantra, pointing out incisively that “Tantra has increasingly been associated and hoplessly confused, not only with the Indian erotic arts like those of the Kama Sutra, but also with Western erotic-occult practices like those of Crowley and the OTO.” (228) But he himself contributes in some measure to the confusion when he writes, “Crowley’s practice is the clearest example of sexual magic combined (and perhaps hopelessly confused) with Indian Tantra.” (219) In fact, Crowley never identified any of his practices with Tantra. As Urban notes, Crowley referred in passing to “the follies of Vamacharya (debauchery)” in The Equinox. The claims of biographers Symonds and Sutin regarding Crowley’s supposed study of Tantra in Asia are unconvincing. “Tantra” and Tantric terminology are conspicuously absent from Crowley’s technical instructions for OTO initiates. That sort of synthesis had to wait for the “Creative Occultism” of Crowley’s student Kenneth Grant. Grant’s own interest in Tantra was probably to blame for the fact that Crowley actually got around to mentioning it in his last book-length work Aleister Explains Everything (published posthumously as Magick Without Tears). Even then, Crowley merely wrote vaguely of having studied “numerous writings on the Tantra,” among other sources of Indian lore. (MWT 232) Grant’s craving for Tantric instruction was finally satisfied by David Curwen, a full OTO initiate who had not received his Tantrism through OTO. This relation is documented in Grant’s correspondence memoir Remembering Aleister Crowley. (47-49)

In a topic as rife with controversy as the history of representations of Tantra, such points of dispute are sure to arise. Urban compellingly presents some of the reasons why Tantra is such a focus for contention, and how it deserves the continued attention of scholars in its popular and innovating manifestations as well as its elite and traditional ones. [via]

 

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

Kali Kaula

Kali Kaula by Jan Fries is a book released a while ago by Avalonia Books, but Kuala has recently come to mind due to a recent release from another publisher. For those interested in Kaula as a type of Tantra, this may be something of interest.

 

Kali Kaula is a practical and experiential journey through the land of living magical art that is Tantra, guided by the incisive, inspired and multi-talented hands of Jan Fries. By stripping away the fantasies and exploring the roots, flowers and fruits of Tantra, the author provides an outstandingly effective and coherent manual of practices.

Acknowledging the huge diversity of Tantric material produced over the centuries, Jan Fries draws on several decades of research and experience and focuses on the early traditions of Kula, Kaula and Krama, and the result is this inimitable work which shines with the light of possibility. Unique in style and content, this book is more than a manual of tantric magick, it is a guide to the exploration of the inner soul. It contains the most lucid discussions of how to achieve liberation in the company of numerous Indian goddesses and gods, each of whom brings their own lessons and gifts to the dedicated seeker. It is also an eloquent introduction to the mysteries of the great goddess Kali, providing numerous views of her manifold nature, and showing the immense but hidden role played throughout history by women in the development and dissemination of tantric practices and beliefs.

Jan Fries explores the spectrum of techniques from mudra to mantra, pranayama to puja, from kundalini arousal to purification to sexual rites, and makes them both accessible and relevant, translating them out of the Twilight Language of old texts and setting them in the context of both personal transformation and the historical evolution of traditions. The web of connections between Tantra and Chinese Alchemy and Taoism are explored as the author weaves together many of the previously disparate strands of philosophies and practices. This book challenges the reader to dream, delight, and develop, and provides an illustrated guidebook on how to do so.

Bliss awaits those who dare.” [via]

 

Aleister Crowley and Western Esotericism

You may be interested in Aleister Crowley and Western Esotericism (and via Amazon), edited by Henrik Bogdan and Martin P. Starr, and scheduled for August 2012 from Oxford University Press and September via other retailers like Amazon. The hardcover is listed at a steep $99, but there’s a $35 paperback due in Sept (and via Amazon).

“Henrik Bogdan and Martin P. Starr offer the first comprehensive examination of one of the twentieth century’s most distinctive occult iconoclasts. Aleister Crowley (1875-1947) was a study in contradictions. He was born into a Fundamentalist Christian family, then educated at Cambridge where he experienced both an intellectual liberation from his religious upbringing and a psychic awakening that led him into the study of magic. He was a stock figure in the tabloid press of his day, vilified during his life as a traitor, drug addict and debaucher; yet he became known as the perhaps most influential thinker in contemporary esotericism.

The practice of the occult arts was understood in the light of contemporary developments in psychology, and its advocates, such as William Butler Yeats, were among the intellectual avant-garde of the modernist project. Crowley took a more drastic step and declared himself the revelator of a new age of individualism. Crowley’s occult bricolage, Magick, was a thoroughly eclectic combination of spiritual exercises drawing from Western European ceremonial magical traditions as practiced in the nineteenth-century Hermetic Order of the Golden Dawn. Crowley also pioneered in his inclusion of Indic sources for the parallel disciplines of meditation and yoga. The summa of this journey of self-liberation was harnessing the power of sexuality as a magical discipline, an instance of the “sacrilization of the self” as practiced in his co-masonic magical group, the Ordo Templi Orientis. The religion Crowley created, Thelema, legitimated his role as a charismatic revelator and herald of a new age of freedom under the law of “Do what thou wilt.”

The influence of Aleister Crowley is not only to be found in contemporary esotericism-he was, for instance, a major influence on Gerald Gardner and the modern witchcraft movement-but can also be seen in the counter-culture movement of the late 1960s and early 1970s, and in many forms of alternative spirituality and popular culture. This anthology, which features essays by leading scholars of Western esotericism across a wide array of disciplines, provides much-needed insight into Crowley’s critical role in the study of western esotericism, new religious movements, and sexuality.” [via]

“Foreword – Wouter J. Hanegraaff
1. Introduction – Henrik Bogdan and Martin P. Starr
2. The Sorcerer and His Apprentice: Aleister Crowley and the Magical Exploration of Edwardian Subjectivity – Alex Owen
3. Varieties of Magical Experience: Aleister Crowley’s Views on Occult Practice – Marco Pasi
4. Envisioning the Birth of a New Aeon: Dispensationalism and Millenarianism in the Thelemic Tradition – Henrik Bogdan
5. The Great Beast as a Tantric hero: The Role of Yoga and Tantra in Aleister Crowley’s Magick – Gordan Djurdjevic
6. Continuing Knowledge from Generation unto Generation: The Social and Literary Background of Aleister Crowley’s Magick – Richard Kaczynski
7. Aleister Crowley and the Yezidis – Tobias Churton
8. The Frenzied Beast: The Phaedran Furores in the Rites and Writings of Aleister Crowley – Matthew D. Rogers
9. Aleister Crowley: Freemason! – Martin P. Starr
10. “The One Thought that was not Untrue”: Aleister Crowley and A. E. Waite – Robert R. Gilbert
11. The Beast and the Prophet: Aleister Crowley’s Fascination with Joseph Smith – Massimo Introvigne
12. Crowley and Wicca – Ronald Hutton
13. Through the Witch’s Looking Glass: The Magick of Aleister Crowley and the Witchcraft of Rosaleen Norton – Keith Richmond
14. The Occult Roots of Scientology? L. Ron Hubbard, Aleister Crowley and the Origins of the World’s Most Controversial New Religion – Hugh Urban
15. Satan and the Beast. The Influence of Aleister Crowley on Modern Satanism – Asbjorn Dyrendal” [via]