March 6, 2021
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The New Aeon’s Philosophy of Sex

 “Given Crowley’s own bisexuality, it is striking that the erotic imagery of the Book is pronouncedly heterosexual. The explicit instructions on ecstatic union all pertain to the coupling of male and female, as, for example, this maxim on marriage and sexual freedom: ‘O man! Refuse not thy wife, if she will! O lover, if thou wilt, depart!’ There is, however, a general clause in which Nuit assents to all manner of sexual preference and conduct, so long as they are in worship of her: ‘Also take your fill and will of love as ye will, when, where and with whom ye will! But always unto me.’ (I, 51). In his commentary on this verse, Crowley was fourthright in defending the equality of homosexual practice: ‘Every one should discover, by experience of every kind, the extend and the intend of his own sexual universe. (…) He must not be ashamed or afraid of being homosexual if that happens to be so at heart; he must not attempt to violate his own true nature because of public opinion, or medieval morality, or religious prejudice would wish he were otherwise”. Yet Crowley went on to complain of the vehemence of those who insisted on the unique ‘spiritual, social, moral and intellectual advantages’ of love between men. (Sutin, Laurence, (2000) Thou What Thou Wilt: A Life of Aleister Crowley, p.128)

“Crowley expressed his disagreement by way of a Biblical metaphor-that Peter, who denied Christ, after his seizure by the Roman, in fulfilment of the prophecy made to him by Jesus that ‘before the cock crows you will have disowned me three times’. (John 14:38). Crowley wrote of public advocate of homosexuality: ’Why can’t they let one alone? I only stipulate to be allowed to be inconsistent. I will confess their creed, so long as I may play the part of Peter until the cock crow trice’. Crowley here misremembered the Bible, for the cock crowed but once for Peter, whose name here maybe serving as a blasphemous pun. This passage underscores Crowley’s reluctance to devote himself openly to the cause of homosexual freedom. Thelema would admit the natural propriety of homosexual relations – a signal step in itself, for the time. But Thelema would not-under Crowley’s leadership-publicly champion them. “(Sutin, Laurence, (2000) Thou What Thou Wilt: A Life of Aleister Crowley, p.128)

“Judged purely on style, Chapter I is the finest portion of The Book of the Law. Chapter II-in the male voice of Hadit – is far more shrill. The promised ecstasy is not so much seductive as insistent. Hadit offers elaborations-and a warning: The New Aeon of love and will will be a time of force, blasphemy, and thorough transformation. The contrast in tone between the two chapters is in keeping with the distinctive characters of these two divinities. Nuit, the sky goddess, is ‘manifestation’ – sensual and expansive. Hadit, whose lineage in Egyptian religion is far more obscure, is in ‘hidding’ – contracted male energy, the Kundalini to be awakened in the new Aeon: ‘I am the flame that burns in every heart of man, and in the core of every star. I am Life, and the giver of Life, yet therefore is the knowledge of me the knowledge of death’ (II, 6). Just as do Jehovah and Jesus, Hadit offers the promise of an eternal blessing to those who will believe: ‘There is a veil: that veil is black. It is the veil of the modest women; it is the veil of sorrow, & the pall of death: this is none of me. Tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are at my service; ye do well, & I will reward you here and after (II, 52). “(Sutin, Laurence, (2000) Thou What Thou Wilt: A Life of Aleister Crowley, p.128-129)

“Bodily secretions suppressed, infiltrate the tissues, poisoning them. Semen unnaturally accumulated clogs the brain as bile does; morbid mental and moral symptoms result. Sex is a physiological process; interference


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