SCHOOL OF OUR DIVINE
INFINITE BEING
Polytheistic Monism - Divine Theurgy - Oracle to the Gods
ALEISTER CROWLEY, ONE OF A KIND REVELATOR OF OUR CURRENT AGE. DIFFERENCES AND SIMILARITIES BETWEEN HIS MYSTERY SCHOOL AND OURS.
The continued publishing of the work of Aleister Crowley, in its many different variations, has been the only reason I was ever exposed to his work. I have his continued order to thank for making his publications periodically available. I have read most of his works, even living with a selective number of his instructions through my own practices for the last 30 years. Always being most influenced by Magick without Tears, little essays towards truth and his lucid and inspiring work one on ROTA, the wheel of the Tarot. These publications were done in the last ten years of his life, when he was retiring away from society and in a more thoughtful frame. In limited fashion his Book of the Law, Magick in theory and Practice, Vision and the Voice and various earlier texts have proven to be quite lucid although quite short of his later Genius. Crowley is known for being the central pivot for much of the modern practicing world of ceremonial Magick and even the advent of Wicca in witchcraft. Without his influence the esoteric community of our day would look and act very differently.
Crowley was profoundly passionate about the practice of High Magick, his version of Divine Theurgy, and possibly the most accomplished in the art and science of the visionary experience in the last century. Throughout this model he utilized Astrological, Tarot, Enocian, Goetic and Kabbalistic predicates in his assentive ritual praxis. In this, he was fairly diligent in following this set of correspondences closely, although our system is not his system. He had the Goetic sickness like many of the other occult orders of his time, and although this is the biggest difference there are others. He personally taught his own order that Platonism was to be avoided, in the same breath, he staunchly defended the Kabbalistic assent on the Tree of Life. This very ascent is simply a Hebrew version of the Platonic philosophy most related to the Neoplatonism of Iamblichus. This is common knowledge amongst today’s scholars. We assume he steered his followers away from Platonism as many competing Mystery School had fully embraced it. Platonism would have assuredly led his constituents to an interest in many other forms of ceremonial magic, and his membership dues would have undoubtedly suffered. For those that have a Platonic philosophical education his system is obviously Platonic at almost every point.
“Philosophers may lead us in terms of profound ideas, but their personal lives can be quite another matter entirely. As historian Nigel Rodgers and philosopher Mel Thompson write in their marvelous little book, Philosophers Behaving Badly, “a life of reason does not necessarily lead to a reasonable life.”
Stephen Juan review of Nigel Rodgers book, “Philosophers behaving badly”
We do not share the drudgery of having to excuse Crowley for his obvious erratic behavior or his early career obsessive sexual tendencies. That we leave to the order of his lineage to contend with. To us, Crowley is not the prophet, he is not the Magus “pronouncing his word” upon humanity, he is not the beast of revelations, he is not the reincarnation of every known protagonist of truth, and he is not anything particularly significant in the grand scheme of the world. His arrogance alone is a telling sign that Crowley was just a regular human being dealing with psychological problems and the inertia of life just like everyone else. What is true about Crowley is he had a passion for the esoteric and the level of curiosity required to explore this world with vigor and will. He reminds me a lot of our own Wolfgang Pauli , who was a passionate seeker of the unknown values in life, but led an existence riddled with booze, women and anxiety. It is to Pauli’s philosophical and scientific insights that we turn to with great wonder throughout our Central Doctrine. If Pauli would have ever started a mystery tradition it would most assuredly be a mess.
Crowley was at war with his Christian upbringings and this translated over into the system of practice he developed. Almost asking all of his followers to join in his rebellion, he played the antagonist, relating himself to the great beast of revelation, proclaiming enemies to his imagined war and bitterness with the past. This immature vision of life made its way into much of what he created for his order early in life, and being doctrine, even if he wanted to remove its immaturity, it would have fizzled much of the flare associated with his practices. This silly idea, of absolute doctrine, is something we have simply removed from the structure of our school , and there is plenty of evidence that Crowley also abandoned this idea in the later years of his life. What is doctrine to us could easily change with the coming years as our sciences continue to explore the known universe, as we fully embrace the sciences. Our work with Timothy Desmond is a testament to this. A smaller challenge with much of Crowley’s writings is that many of his writings were just not that profound, being more a display of his poetic accomplishments. But like an artist that is misunderstood by most of the world, Crowley’s true art was that of ceremonial Magick, and his lifelong career was at a level of respectable experience rare now, and at any time before his lifetime. What he offers is a continuous direct window into one struggling with the powers of existence, one that had often turned their soul towards infinite and divine matters, and experienced revelatory insights into the secret structures of the world. As a brother in the application of Theurgic and ceremonial rights, Crowley’s revelatory insights are quite possibly unmatched in our modern day frame. I have even given space to his “Book of the Law” in our Central Doctrine, showing how he had archetypal visions of some of our most current scientific discoveries that he would have known nothing about.
Crowley’s final years were a very different time for him as he retired to a more solitary life. His greatest work, for certain, was the development of the book of Thoth and the Thoth Tarot. Those that have done even the most basic divination with this set of living symbols will profess to its lucidity. Crowley’s mastery of the symbolic was unseen in any Tarot work before it, and save our own Divine Arcana Tarot, I would even say ever since. The cards were of the highest work of art, staggeringly more alluring than all possible competing decks at this time. His correlations and correspondences followed an exact science, following ROTA , and could not have been evidenced by anyone short of a master. His command of the Kabbalistic tradition was made most obvious in his use of color and correlation of symbols throughout this work, but the Thoth Tarot is where his deep insights into Astrological Archetypes came shining through. It is this set of the Archetypes of transformation, authored into this deck of cards, that I have turned to time and time again throughout my personal Theurgic journey.
Our school, at this level, respects Crowley’s work as much as those that are within his order. If I was to keep company for a great conversation, I would always choose one of his Thelemic magicians outside of a member of Our school. In his order there is a requirement for a high level of scholarship that you will not find in many other mystery traditions. It always makes for great conversation, as they are skilled and equipped with very effective instructions for successful ritual praxis. Would I join their order? I have almost done so several times in my life, but no, there are a number of important differences between Our schools that would make this, at least for me, impossible.
We do not practice Goetia, silly superstition is not a part of Theurgy
Crowley was in no way alone in the incorporation of Goetic practices. This has a longer history rooted in ancient practices of demon binding that survived into the early Catholic age and throughout the Renaissance period. The conjuring of demons, binding them, and commanding them into submission as exorcist and sorcerer is not a Theurgic act. It appears similar, but is basically the reverse, or even the shadow of Theurgy or High Magick as it is defined. Goetia is mostly silly and while imaginative, the main manuscript for Crowley’s order, the lesser keys of solomon, really goes back to one man during the Renaissance that wrote many fantastical tales concerning demons and witchcraft. We liken this to other works of superstition of the time such as “Demonology”, written by King James of England and the “Hammer of the Witches”, written by the Catholic inquisitor Heinrich Kramer. These works held the signs and activities of witches, what demons they conjured and consorted with, including the Devil, and how to punish them, mostly through torture to admitance and extermination. These works, along with the many works of Goetia of the time, are obvious products of the same superstitious thinking that led to the killing of the 40+ thousand innocent people accused of witchcraft. We speak of the Goetia in our Central Doctrine, giving a more extensive reason to simply throw it out with the trash, and an invitation to re-engage the pluralistic spirit world with a more holistic approach. Goetia has been incorporated into Mystery School from the time of the Renaissance like spooky movies into theaters, giving the practice of ritual praxis a flare of dangerous taboo. Its allure has kept most of the superstitious population far away from Theurgic practices and High Magick giving honest Theurgic ceremony and transcendence a stain on it’s Ineffable character.
The main argument for the continued practice of Goetia is that it is “important work” that brings the practitioner into touch with their shadow self and the fearful side of experience. This is simply an inferior and at once incorrect attribution to the dual nature of the spirits of divine archetype. Every principle has its opposite, the process of Theurgy is one of neutralization and mastery over the overly positive and overly negative aspects of these dual nature entities, their spiritual agency an empowering force in their correction, not a demonic sinister force in their exorcism. Goetia as a practice does nothing for developing this central character. It just inflames whatever superstitions the aspirant may have and conquers nothing relevant to the overall goal of Theurgic rights. For more information on Goetia and its history, and our argument against its validity, please see our Central Doctrine.
We are not transcending to an abyss where we are hurled into the abject darkness of annihilation
Crowley’s order, in their own version of the “destruction of ignorance”, as our eastern brothers profess, speak of“annihilation” as some tenant of achieving objectivity in the world of forms beyond duality. This we feel is an over romanticized explanation of the identification of the objective self reality. In their order, as they get closer to realizing the total objective truth of their eternal nature, their ego is utterly annihilated in this union. This is simply the result of a category error and one easily corrected when you apply the proper platonic frame. In our school we are moving more and more into identification with the One, the Supreme Ultimate Reality. This point of annihilation for the Thelemic magician is one of transcendent unification, a surrender of our ego to the will of the totality state of existence for our school, following a more platonic theurgic approach. When looking at it through a Kabbalistic view, one that was most influential on Crowley’s system, the Ain, zero, was a driving concept that gave birth to this view of annihilation.
The Ain, on the tree of life, in authentic Hebrew Kabbalah, was considered the most high god. Far from a point zero of annihilation, it represented the “One” in its “unlimited” form. This state, as we teach in our school, is same/similar to the Unus Mundus of Jung and the Tao of Taoism. Zero is simply a persona for the Unlimited One’s boundless character. This is the same as spoken about by Plato, the One that can not be named, explained or revealed, as it is Unity in its most infinite form. The first recorded zero appeared in Mesopotamia around 3 B.C. The Mayans invented it independently around 4 C.E. It was later devised in India in the mid-fifth century, spread to Cambodia near the end of the seventh century, and into China and the Islamic countries at the end of the eighth. Zero reached western Europe in the 12th century, just before the Kabbalistic revolution in Spain. This was immediately equated with the Ain, the one beyond the one. The very unlimited nature of the most high. Transcendent Union through the annihilation of the self, instead of the total surrender of the self to transcendent, unlimited unity, is simply an empty idea, and one that gives Thelemites a terror of crossing into the objective ontology of unification. I have seen this lead to levels of concern for my friends that have followed the A.A. curriculum, Crowley’s inner order. Headed towards annihilation into an Abyss where you are stripped of every meaningful part of yourself, stripped even in finality of your Holy Guardian Angel, alone and potentially at a point where you could go mad just as you could go transcendent is just really good fantasy poetics. Bleak, although effective, as it is a gutted version of a platonic grand principle, where you are fully identified as self, the One self, where you recognize your central existence in the one totality state of existence.
Disagreement on the condition of the Libido. Freud got this one wrong, so did Crowley
“When you have proved that God is merely a name for the sex instinct, it appears to me not far to the perception that the sex instinct is God”.
Aleister Crowley
Simply put, Crowley was greatly influenced by Sigmand Freuid, who was predominately the most influential psychologist during Crowley’s 20s and 30s. The entire world was in awe of this maverick, known throughout every country as the protagonist of a new science, and the core founder of depth psychology.
“The first usage of the term libido, which is derived from Latin for desire and lust, can be traced to Freud's early work in 1894. From 1905 onwards, sexuality was understood according to a drive model. Moreover, a large number of experts of that time wanted to reconstruct the stages and history of the libido's development. This was also the period when Freud started to put libido at the center of his research endeavors”.
“In his pivotal theoretical work titled 'Three Essays on the Theory of Sexuality', which was originally published in 1905, libido was a central piece of the puzzle for his theories of development and psychopathology, in particular its relation to childhood”.
News, Medical Life Sciences Website
One of the most famous debates and breaks in agreement within the depth fields of psychology came to be between the younger Carl Jung, and his teacher and friend, Sigmand Freuid. The two most significant reasons for this was due to Carl Jung’s development of the Collective Unconscious and even more so, his re-definition of the Libido.
“Carl G. Jung, who was a Swiss psychiatrist and the founder of analytical psychology, broke with Freud around 1913 and attacked his theory of libido in his book Theory of the Unconscious. He considered libido a general and undifferentiated form of psychic energy, rather than purely sexual energy. Furthermore, in Jung's view, sexuality emerged and dominated only in puberty, as opposed to Freud's focus on infant and early childhood expressions of libido”.
News, Medical Life Sciences Website
Crowley, at this time, followed what the world of psychology openly published. Before Jung, Freud was a juggernaut of advancement in the world of psychology. Many of Freud’s theories are still found in the standards of analytical psychology, but being a pioneer as he was, much of what he wrote was simply wrong. Libido, being totally sexual in nature, and being the predominant pattern of accepted science, was integrated by both the O.T.O. and Crowley early on. It was a part of their big internal secret, but as boring as it may appear, it was simply Fruedian thinking mixed with esoteric lore. Most of the various methods within the current psychology industry do not subscribe to Frueid’s model of libido today. Jung’s theories, although not taken in full, set the standard for what libido actually represented in a more academic and holistic approach.
Libido, as “psychic energy”, certainly manifests in its most physical form as the sex instinct. There is no disagreement that sexual union is a direct physical representation of the grand Union of opposites and a clear representation of this Archetype. Although Crowley’s order has training in methods relating to this source of direct experience, if you find that a fascination, the Tantric east has quite a bit more to offer, with less extravaganza. So I am not discrediting the powerful energetic and transcendent opportunities through sexual union. Especially if you are in a committed relationship, exploring this is healthy. But is it God? Is everything equated back to this as Freud would argue?
The Libido is what built civilizations, it is the“act” that ends in the “birthing” of every creative enterprise ever produced, agnostically, across every platform of experience. The Jungian definition fo Libido is simply most accurate. The Libido, when seen as the dynamic energy of the total psyche, is much more equated with the Theurgist as it has been defined since time immemorial, the sex instinct, is it’s most physical manifestation in the generative life, but Theurgy is about the infinite and the truth of the total self. The sex instinct is not only a lower form of its evidential flowering, but one that has much less of an impact in general compared to its higher forms of creativity and manifest results. The Jungian definition of libido is simply more true to life experience, and opens the world to its obvious flowerings over time. A great example is that of Nikola Tesla. This mighty man of science personally held over 300 patents and spent almost all of his time in the creative space working with ideas. His libido was very active, productive and what came from this is far more transcendent than the production of the orgastic energy during sex. It was a union throughout his lifetime that flowered brilliant ideas that shaped our modern use of electricity. It is this Libido that our school employs, that of Jung and not of Freud.
Further integration with the overall principles of Carl Jung
Here our orders are potentially more the same than different. Crowley himself knew very little about Carl Jung. And in reverse, Jung had very little interest if he even knew who Crowley was at all. Crowley, in the Magic Revival, mentioned Jung in a short essay he wrote, but you could see he was doing so from an obvious Freudian position, argumentatively. Later members of his order incorporated Jung’s ideas into Thelemic practices with quite a bit of depth. J. Daniel Gunther, one of the most lucid of Thelemic authors, utilized the theories of Carl Jung quite successfully, and Israel Regardie, never an official member but a respected author being Crowley’s secretary for some time, was also greatly influenced by Jung and thereby influenced the orders mind set towards him.
In our school we are fully integrated with the framework of Jungian thought. This is obvious throughout all of our Central Doctrine and the use of his and Wolfgang Pauli’s definition of the Archetype. Not being alive at the same time as Crowly, and not being influenced by a false sense of Freudian libido, we have the privilege and advantage of accessing Jung from the canon of his entire life. Not only his cannon, but the wealth of the branching underlying influence it had on the entire field of depth psychology. Jung and Crowley were born the exact same year, in 1875, so there was little opportunity for the young Crowley to be influenced by the wisdom of Jung, who came to relevance later in his life and outlived him by 20 years. Jung, seemingly independent of much of the occult mystery schools of the time, developed a natural system of Archetypes and typology that matches the symbolism and predicates of Astrology and Tarot perfectly. There are many published works combining Tarot and Jungian themes, done mostly by Jungian analysts, that carried Jungian ideas further into the journey of Tarot. The Divine Arcana Tarot takes full measure of these correspondences, through the Greater Arcana, every court card, as well as the Minor Arcana of our system. In tandem, at this level, we must give Crowley a tremendous credit, as his lucidity of the Tarot symbolic structure was simply unmatched and a constant reference for our work. Together the contributions from both of these men are central to our Divine Arcana Tarot and its Theurgic archetypal symbolism and use.
We fully break with the psychological model, for Crowley it was optional
There is a level of misunderstanding amongst many practicing Thelemic magicians concerning the “psychological model” of ceremonial ritual praxis. This idea, unknowingly, mistook the framework of Jugian psychodynamics to be of an “all in your head” attitude concerning the spirits of Theurgic rituals. This is simply a category error, concerning Jung’s definitions of archetypes, especially when it came to the work he accomplished with Wolfgang Pauli. The wide acceptance of this model, over the divine presence of spirits being a “real” personification of form, is undoubtedly due to the horror of imagining the demons of the Goetia, in some true state of existence, turning on the operator. Goetia would make anyone with good sense see things as psychological and not actual when dealing with these silly fantasies that really are just in the mind. True Theurgic ritual praxis is the working with spirits, as defined in our Central Doctrine towards the incorporation of the Theurgist towards alignment with the one totality state of existence. These spirits have true agency, they are eternal in their natures, as are we, and it certainly has to do with the psyche, but it assuredly also has to do with the physical presence of their perfecting natures. The daimōnic forces, be as they may inverted and entangled in the forces of a generative life, are archetypal in nature, and have a real existence that the Theurgist engages, neutralizes and puts to service of the Demiugos, the Creator of the Universe. Their reality is a necessity in the practice of Theurgic rights.
Theurgy, as practiced by Iamblicus, was a direct relationship to the spirits of gods, goddesses and daimōns. He equated them as “divine intelligences”, forces of nature, through personifying their symbolic natures, posit a true agency and a vastness of consciousness. Theurgy is the invocation, union and assimilation of these spirits of agency as aspects of the one divine source or totality state of existence. As Theurgists, switching to a world where spiritual conscious agency is a relevant true force allows for an objective real experience of relationship. There are dangers through engaging these Archetypal forces as they are both what frees one in their equilibrium and binds on in the mismanagement and misalignment. In this way spirits have dual natures, just as we do. The overall method for the Theurgist to the realignment of all of these spiritual forces with the one true reality, the good, the One. Our Divine Infinite Being.
Crowley’s personal identification in his order is simply not useful
Crowley, being a creature of the dramatic, especially in his youth, committed the Universe itself to be transitioning on his personal pivot. He was the prophet, the Magus pronouncing his word amongst humankind, the leader of a new age of religious might. He was the reincarnation of most every influential religious leader and philosopher in their cumulation of expression. In his own arrogance he even attempted to infiltrate other orders, attempting to show he was the chosen prophet of our age. His relationship to his female counterpart, the scarlet woman, he identified as some special global symbol to be worshiped by his followers. Iamblicus would have patted the young Crowley on the head and told him to calm down, to focus on Theurgy and probably would have sent him to an Egyptian temple to learn from a life of asceticism.The idea that a man, be it Christ, Plato, Crowley or Muhamad, as being a singular pivot of the unfolding world of existence, is just silly and in today's enlightened age simply not useful. Any and all men who let their influence go to their heads, especially when they tend to be the smartest person in the room, have made similar pointless claims swaying masses of people seeking something to point to in their impoverished spiritual journeys. Joseph Smith is another slightly earlier example of one who fooled themselves into the limited belief of their own personal superior divinity. Like Crowley, Smith proclaimed to be the chosen prophet of our age, and wrote a bunch of books to defend his position. Crowley even admired Joseph Smith, but they both suffered from a personal egotism that held their followers in the lurch of some special relationship through them to the most high. In both their careers you can see the failure to deliver on this position, as would all failures exclaiming they are god’s one messenger to an impoverished planet, in desperate need of their shepherding. Neither wrote anything unusually new or ground breaking that wasn't already written somewhere else by someone else. Interestingly enough both also wrote with lucidity and prophecy, but this is way more commonplace than those such as Smith and Crowley would have one believe.
“I do not want to father a flock, to be the fetish of fools and fanatics or the founder of a faith whose followers are content to echo my opinions. I want each man to cut his own way through the jungle.”
Aleister Crowley
Fair enough, I would be such a man. This comment, and this is only in my personal opinion, was presented as a reaction to his zealot identification as the prophet and Magus of our current age. It was obvious in his later writings that this misidentification of the man with the Divine became an irritation for Crowley, losing its appeal, an echo from a less responsible younger self. His late writings, specifically the Book of Thoth, Little essays towards truth, and Magick without Tears show clearly that this self entitlement had greatly worn off. If one was to be introduced to Crowley’s work of this last decade of his life separated from the rest of his written work they would see a very different person. One that was wise, adept in the literature of the occult, studied in the many different fields of thought and much more the picture of a modern era Yogi of the west.
The Holy Guardian Angel and the Personal Daimōn
“There is a single main definition of the object of all magical Ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of Mysticism, Union with God”.
Aleister Crowley
It was the ancient Theurgy of Iamblicus that identified the personal daimōn, the divine double, as the objective transpersonal self, the man made divine, infinite, immortal and eternal. Although there is much left to the imagination Crowley’s identification with the Holy Guardian Angel holds striking similarities to this model. In Thelemic High Magick the most important of all rituals was the “Knowledge and Conversation of the Holy Guardian Angel". In this they use the Kabbalistic correspondences on the Tree of Life as a path to this ultimate ritual experience. We address Crowley’s attempt at invoking the Holy Guardian Angel in a failed attempt in our Central Doctrine. This you will read was due to the combination of Goetic and High Magick, which is always bound for failure in their combination. Aside from this most famous account the definitions that Crowley would give to the “HGA", what it was, how it was related to the operator, is very same/similar to Iamblichus’s definitions of the personal Daimōn. For more on this please see our Central Doctrine.
Crowley most certainly was an adept at the revelatory art
There were a number of things that we can appreciate within Crowley’s more lucid writings. We use excerpts from the Book of the Law in our Central Doctrine when referencing revelatory poetics. That would be worth a review for anyone interested in this work of his. The other agreement we have concerns his vision of the future, being our current age, being the Age of the child Horus, whose parents were Isis and Osiris of the Egyptian Pantheon. In his model the world was more Matriartical and goddess worship was prevalent in the earliest tribal humanity. Pagan beliefs and polytheism was the dominant form of spiritual thought. It then changed to a much more Patriarchal epoch, culminating in the age of Christian thought and a singular male God. This was the age of Osiris, which Crowley believed was ending around the time that he wrote the Book of the Law. He felt that he was ushering in the age of Horus, the cumulation of the two partner God and Goddess, the Child.
There are so many things that can be pointed to that fit both the birthing of this child and its continual rapid vertical growth since Crowley made this proclamation. Two of the biggest were the discovery of the Theory of Relativity by Albert Einstein and Quantum Mechanics by the founders Wolfgang Pauli, Werner Heisenberg, and Neils Borr and others. Sitting here in 2023 we are seeing the rise of the fast coming technological singularity where computers will most assuredly be more intelligent than the human, at least discursively. The wonder and incredible advancements have surpassed our ability to hold an intellectual advantage over the machine. This is an obvious representation of the Child.
"We address Crowley’s revelatory abilities in our central doctrine where we are speaking on the poetics of man and their ability to uncover truths and future events. There we cover many predicates from the Book of the Law, which we will just repost a portion of here".
From our Central Doctrine:
"The unveiling of the company of heaven”, I always saw this as an abstract divination of the immediate future, you may think so too. Crowley’s work was generational and meant for our current age. If as professed there would be occurrences in our next 2,000 years that the Book of the Law was fortelling. That could be Crowley’s romanticism coming through, but in any case I believe this was authoritative. Over the last century the“company of heaven” has been theorized and measured by our sciences all the way through to the multiverse. Crowly’s poetic revelatory work has so many striking parallels to this day we exist in wrapt into these latest discoveries. When Crowly wrote this, we still believed that the Milky Way was the only Galaxy and Newtonian physics still ruled the academies at every level. Our sciences began the greatest unveiling in history, leading in finality to a string theory physics of the eternal inflating multiverse. Psychology followed a similar explosion of new data in depth analysis right along with it, and as we know the greatest minds took to discovering their obvious parallels. Crowley may have taken his contribution a bit too seriously as he was one genius amongst an age of incredible discovery and was surrounded by some of the greatest human beings, many world legends today. Let's look at Crowley’s generation and its move forward to our current discoveries for a moment.
Crowley’s Thelemic mystery school has its roots in the Hermetic Order of the Golden Dawn under the brilliant occultist Samuel Liddell MacGregor Mathers in 1888. This history is detailed in our section on the Tarot, but this is what led to the development of Crowley’s own order nineteen years later in 1907. In 1890 Sigmund Freud developed psychoanalysis, the first clinical method for treating psychopathology through dialogue between a patient and a psychoanalyst. This led to the groundbreaking work of Carl Jung and the discoveries of Analytical Psychology in 1912. His work is still the baseline for today’s depth disciplines and is taught at major universities across the world. These two and their other contributors completely redefined the mental health industry as we see it today.
This period was the very dawn of worldwide available electricity, something we take for granted in so many ways today. 1880 saw the first installation of large-scale arc lighting systems in several US cities including a central station set up by the Brush Electric Company. That December they supplied the two mile length of Broadway in New York City with a 3,500 volt demonstration arc lighting system. In 1882 the investor-owned utility Edison Illuminating Company was established in New York City with plans to offer DC current electricity to homes and businesses for the first time in history. American entrepreneur and engineer George Westinghouse introduced a rival AC-based power distribution network in 1886. Nikola Tesla's induction motor patent was acquired by Westinghouse in July 1888 with plans to incorporate it in a completely integrated AC system. AC had a decided advantage over DC for the transportation of electricity over long distances, as it was much easier and cheaper to“step-up” and “step-down” voltage. This led to the establishment of the first private electric companies in 1900 reaching every major city coast to coast. In the mid-1890s,
Guglielmo Marconi developed the first apparatus for long distance radio communication based on techniques physicists utilized to study electromagnetic waves. On the 23rd of December 1900, the Canadian inventor Reginald A. Fessenden became the first person to send audio (wireless telephony ) by means of electromagnetic waves. He successfully transmitted over a distance of 1.6 kilometers. Suddenly we were communicating wirelessly for the first time and two years later Crowley received the Book of the Law. Four years later, Fessenden, on Christmas eve 1906, became the first person to make a public radio broadcast. This leap in technology greatly furthered with the invention of the first television set in 1927. We saw the dawn of the first motorized vehicle in 1885, the first long-distance journey in automotive history in 1888 and the invention of the first consumer-based vehicle, the Ford model T in 1908. Even further was the first flight of the Wright brothers in 1904. These events led to a complete revolution in the way humans traveled upon the face of the earth.
The turn of the last century saw an incredible change to the understanding, science and meaning of our modern age. People like Ernest Hemingway, Erwin Schrödinger, Friedrich Nietzsche, Henry Ford, Nikola Tesla, Max Planck, Albert Einstein, Thomas Edison, Niels Bohr, Sigmund Freud, Carl Jung, Wolfgang Pauli, JidduKrishnamurti, and William Walker Atkinson, just to name some of the more well known, changed the world forever. This was not an insignificant change, but one that created an unforgettable impact on humankind. The most powerful economies, companies and communication systems in the world rely on the very foundation of this incredible time. Besides all the positive breakthroughs, major advancements in aviation and weaponry led us straight into two of the deadliest wars the world had ever witnessed. From LumenLearning.com: “Some 75 million people died in World War II, including about 20 million military personnel and 40 million civilians, many of whom died because of deliberate genocide, massacres, mass-bombings, disease, and starvation. World War II was the deadliest military conflict in history in terms of total dead…” The last chapter in the Book of the Law has always been a haunting cryptic message of ineffable war and destruction. Whatever its purpose many are convinced it was referencing this coming world wide conflict.
What set off this chain of events leading to this impact of grand significance? Although there were many categories of accelerated change the most obvious conclusion is the discovery of electromagnetic waves in 1887 and, to a greater degree,quantum mechanics in 1905. This time has come to be known as “The Great Quantum Enlightenment”, and it changed the face of history forever. The entire computer industry is built on the foundations of quantum mechanics. Modern semiconductor-based electronics rely on quantum phenomena and it is the basis for the electrical properties of silicon. It is estimated that 1/3 of the world’s economy is based on quantum science and all of this led up to the eventual Megaverse interpretation written in 2011, showing over a century later an unmistakable parallel with this passage in the Book of the Law. The accuracy from classical mechanics to quantum mechanics took physics to a precision never thought possible. String theory fine tuned these theories even more and in doing so unveiled the secrets of our inside-out black hole universe and beyond that of the multiverse. Since the writing of the Book of the Law there has most certainly been “The unveiling of the company of heaven”, this entire essay is of the same nature.
