[Part II: Systematic Theology | Part III: Thelemic Psychology]

Part I: Thelemic Philosophy

Prologue: Foundations
Chapter 1: Epistemology
Chapter 2: Metaphysics
Chapter 3: Ethics
Chapter 4: Politics

Prologue: Foundations

[introduction needed]

Somewhere between conservative traditionalism and neo-fundamentalism, on the one side, and the free-for-all gibberish of liberal modernity, on the other side, there is a sense that neither traditionalism nor liberalism works as an inherent stabilizing force for any Thelemic community. Is not the substance of Thelema the revitalization of the world, the renewal of the paradigm by which we view both our individual and communal existence?

[…]

To be clear, however; Thelemic philosophy—indeed, even philosophy in general—cannot determine what we will choose or accept or do in any given situation, but provides the clear and consistent foundation that shapes the assumptions we use to determine how we will make those decisions on our own. Put another way, without an understanding of the philosophical assumptions that we make, we are no better than a ship tossed about in a storm. Philosophy is our rudder and our sail through the experiences of life. Where we sail will always be up to us, but how we weather the inevitable storms on the open sea will be determined by our basic philosophical assumptions. It is with this understanding that I suggest Thelema is "absolute in its execution while being individual and personal in its interpretation."

Given that Crowley thought that Thelema held to a scientific theogony, it should not be unreasonable to examine modern theories and hypotheses in science and philosophy to illustrate the principles found within our Holy Books. Crowley himself used the science and philosophies—both religious and secular—of his time to do the same. With advances in both disciplines, Thelema has not changed as much as it has become more capable of being expressed in a way that makes clarity even more possible. In short, Thelema has not altered its fundamental principles but it has evolved with the times to find expression through—even predicted such expression, if you will—modern concepts that were not available in Crowley’s time. It would also seem that Crowley understood this even if many of his contemporary followers do not.

In looking for where the rubber meets the road, one cannot escape from philosophy by dismissing it as too cerebral or too theoretical or too impractical. The only alternative is whether philosophy guides us by choice or by chance. Those who believe philosophy has no sway in practical life are usually those who most helplessly absorb it from the chaos of society around them.

Defining Thelema

Thelema is variously called a philosophy, a religion, a worldview, a paradigm, and a culture. It falls under many different terms to explain what it is in some nebulous manner. No matter how it is viewed, it is a robust approach to the human condition, to the ultimate concern of the individual, of the community, and of the planet.

Many have attempted to define Thelema through a single verse—“Do what thou wilt shall be the whole of the Law.“ Then they say something, like, it means that you are supposed to be “finding out precisely who you are and what you want to do with your life—and then doing it.“^[1] Or “doing the True Will means doing what you truly want to do.“^[2] Or nebulously defining Thelema so that it looks royally academic as “a philosophical, mystical, and cultural system that is based upon a seemingly simple premise: DO WHAT THOU WILT.“^[3] All of these are incorrect in varying degrees.

So there is no misunderstanding with what I’m saying: without a doubt I would argue along with many others that “Do what thou wilt shall be the whole of the Law“ is a central tenet of the Law of Thelema. I am not convinced that it is a foundational premise or basic axiom of Thelema.^[4] I believe it to be a corollary (or, more properly, a summary) of the principles concisely laid out in the Book of the Law. It would be like saying, “Whatever you want men to do to you, do also to them is the whole of the Jewish Law.“^[5] It is certainly truthful; but it is an oversimplification while remaining an excellent mnemonic device for those that don’t want or need to spend a great deal of time wading through the rest of the muck of theory and philosophy.

View of a Worldview

Defining Thelema must be in a manner that is obvious and accessible to all. It must start with the recognition that the Law is for all [AL 1.34] and that none are left out. Any authentic examination of Thelema must take into account a direct and well-rounded approach. Such an examination must be able to satisfactorily answer four questions: that of origin, meaning of life, morality, and destiny. The first three of these questions encompass metaphysics (ontology), epistemology, ethics, and, as an extension of ethics, politics. (Destiny is covered via eschatology under theology rather than philosophy.)

In 1936, Crowley wrote to C.S. Jones:

Our sole business should be to use the Law to reconstruct the world from the chaos into which it is already half tumbled. That formula is a simple one, and requires no specialised training. The work requires the cooperation of tens of thousands of people who have never heard of the Qabalah, and they have to be addressed in language which they can understand.^[6]

This holds true even more so in our contemporary society. Therefore, any definition of Thelema must be able to express these previously mentioned four aspects of the human condition in as distinct a manner as possible and as understandable to a broader swath of population than merely “occulture.“

Thelema, that is θέλημα, does not rest on the idea of volition^[7] (despite insistence for decades by some that it is a volition-based philosophy). A word study on Thelema reveals two Greek words for “will“ from two very different perspectives. Thelema is not so much about the intention behind the will as it is about the desire, the urge, the unconscious longing, that exists to motivate the will. A similar word in Greek, boulema, is about conscious intention, the resolve toward action, the determination toward a result. It is about directed purpose rather than an urge or impulse.

Thelema is specific, in most instances, to the heart of God willing itself to be recognised. As Thelemites, we do not attempt to direct our will toward a result—“delivered from the lust of result“ [AL 1.44] (boulema)—but commune through love, desire, through the longing for union (thelema).

Defining Thelema in Thirty-One Words

To that end, I believe the following definition offers that perspective and accomplishes the task set out for it while continuing to open doors for further questions and discussions.

Thelema is the philosophy and religion of individual authenticity, self-discovery, personal accountability, and social responsibility based on the path of enlightenment found within the Thelemic canon, specifically Liber AL vel Legis.

This will be expanded with further as we continue through an examination of Thelemic philosophy, but we can look at this definition with some clarifiers that will give us pointers into the definitional basis on which the whole of the Canons is built. It is a complete and simple definition of thirty-one (31) words encompassing the whole of the Law, its philosophy, and its religion.

Foundation of Thelemic Philosophy

The foundation of Thelemic philosophy encompasses metaphysics (ontology), epistemology, ethics, and politics. A further theory of aesthetics could be made, but is avoided here for the moment.^[8] Breaking this down even further into useful, common phrases, we find this:

1. Metaphysics: individual authenticity
2. Epistemology: self-discovery
3. Ethics: personal accountability
4. Politics: social responsibility

If I were to express these concepts further in plain English, I would do so like this:

1. You are the center of your own universe,
2. You are more than the sum of your parts,
3. There is no such thing as a free lunch, and
4. Our universe includes other Stars. Act accordingly.

Within this particular approach, each category of philosophy builds on the previous aspect as such:

Metaphysics leads to epistemology, Epistemology leads to ethics, Ethics leads to politics (and aesthetics).^[9]

You will find that each of the particular frameworks associated with these philosophical categories builds on the previous in a logical manner:

Individual authenticity leads to self-discovery; Self-discovery leads to personal accountability; Personal accountability leads to social responsibility.^[10]

Defining Thelema in Thirty-One Words—Annotated

With these categories and frameworks of philosophy in mind, the same definition of Thelema can be expanded with annotations for further clarity and discussion:

Thelema is the philosophy [intellectual approach] and religion [emotional approach] of individual authenticity [metaphysics], self-discovery [epistemology], personal accountability [ethics], and social responsibility [politics] based on the path of enlightenment [condition of being informed spiritually] found within the Thelemic canon, specifically Liber AL vel Legis.

The Three Pillars of Thelemic Philosophy (or Street Theology)

Joshua Gadbois (Rufus Opus) deserves credit for this.^[11] He explained the outline for one of his hermetic courses in which the student is asked three questions: Who are you? Why are you here? What are you going to do about it? It was brilliant.

He discussed extensively how the way this breaks down from the categories above as Who are you? (metaphysics) Why are you here? (epistemology) What are you going to do about it? (ethics and politics). It's really quite a beautiful arrangement that allows for even more depth in our approach to personal philosophy and yet grounds it in useful language that is available to everyone. While this is colloquially labelled as Street Theology (for it's ability to explain Thelema concretely and segue into more complex religious concepts), this very much is the basis of explaining Thelemic philosophy in very simple, common language.

Hierological Foundation of the Three Pillars

It is not enough to merely pick words out of the air and suggest they are hierologically sound. Given the Book of the Law as the foundation of all-things-Thelema, it is wise to ensure that these pillars are secure also from a scriptural position.

To that end, I submit these same areas of focus can be expressed as follows:

Who are you?
Metaphysics: Every man and every woman is a star. [AL 1.3]

Why are you here?
Epistemology: Do what thou wilt shall be the whole of the Law. [AL 1.40]

What are you going to do about it?
Ethics: So with thy all; thou hast no right but to do thy will. [AL 1.42]
Politics: Love all, lest perchance is a King concealed! [AL 2.59]

The Tunis Comment

Any presentation on Thelema has to address the elephant in the room: the Tunis Comment, or the so-called “Short Comment.“

It is my sincere hope that Thelemites someday will stop brandishing the Tunis Comment as a weapon of ridicule against progress and start building on the Tunis Comment as the keystone of liberty for progress.

To that end, I have a full breakdown of thoughts on the Tunis Comment.

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Canons of Thelemic Philosophy & Religion © 1996-2024 by Qui Vident.

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