1Do what thou wilt shall be the whole of the Law.
Within Thelema, there is no official canon for hierological texts. Outside of the A∴A∴ classification system, there is no official system for canonization of texts for Thelemic liturgical use. However, I am fond of thought experiments. That might be an understatement. I adore them. I find that using thought experiments allows so many of us to explore various real-world scenarios, both possible and fantastic, without the dread accusations of creating dogma where none is to be found.
My Thought Experiment: Doomsday Thelema
Once upon a time, I played with the thought experiment of what it would take to recreate Thelema from the ashes of a major world event of utmost devastation. If the world catastrophically imploded tomorrow, what would we need to ensure the continuity of Thelema into the new world, to ensure the integrity of the current aeon and the need for survival from cultural erasure.
Defining Canonization
A canon, ultimately, is really nothing more than a rule by which we come to determine a collection of texts (or a text corpus)2 suitable for the study of a consistent worldview. Deep diving into Jewish, Christian, Hindu, Buddhist, and Islamic canons we find a consistency of theme(s) and message. The question is always about what to include—and answering critics who think something nefarious is going on if there is a personal favorite missing from the collection. Contrary to misinformed opinion in pagan spaces, canonization is not about power but about consistency and continuity of message and doctrine. It can be complicated by those in power, certainly, but that’s a subject for another time. But those without their head up their ass and even the slightest bit of history research know that determining canonization ultimately comes down to theology, not conspiracy.
And, then, even with all the theological wrangling, it still comes down to a question of essentials. There is a measure of subjectivity, certainly, but it requires that care be given to the specifics of what it takes to create a canon that would provide for a foundational corpus. I took the time to explore the creation of the Christian canon (New Testament), as convoluted as it was, and the parameters that ultimately were used to finalize the original canon and several subsequent changes thereafter. Ultimately, there are four essentials to the creation of the biblical canon that I think stand out as a model to explore. All four criteria had to be met for a text to be included in this hypothetical Thelemic canon I was putting together for “doomsday.”
First, anything included in a canon should be a product of a first-generation Thelemite. The Christians call this ‘Apostolic Origin,’ meaning that a text had to come from one of the original apostles or their companions. For my own purposes, I expanded this out to include second-generation Thelemites but, for the moment, did not find any that met the other criteria for inclusion.3 As such, my current outline only includes Crowley, C. S. Jones, and Captain Fuller. Future iterations may expand from there. (I have additional thoughts for an Apocrypha, of sorts, that would include Thelemic adjacent texts like Liber 49 from Jack Parsons, and others.)
Second, there needs to be universal acceptance of a text slated for inclusion in a canon. In examining the past, especially with Christianity, I find this to be an amusing criterion—and yet it makes sense. Universal, in this context, doesn’t mean that every single person is accepting of any given text, but that there is a general sense of universality to a particular text. While I might argue in another place that only Liber AL vel Legis finds universal acceptance, I recognize that even some of the more personally inspired texts of Crowley’s find a universal acceptance if only through their publication cycle from Crowley to the modern O.T.O.
Third, there needs to be a liturgical use for the text. This one is tricky. What exactly does that mean? It could be anything from a publicly read text to ritual forms. I decided plenty of Crowley’s work should be included in this category but normally isn’t because it fails the test (though more from a lack of exposure and use in our greater community). But I also made decisions based on the inclusion of the other criteria as a whole rather than just one category or another.
Fourth, the text remains within a larger cycle of doctrine that the message of the Law of Thelema is revealing to the world-at-large. This is also complicated. How is that cycle determined? What is included and not included? This also included a bit of subjective decision-making on my part, but I tried to remain as dispassionate as possible and looked at larger themes rather than personal favorites.
Keeping in mind that I was looking for
what a minimal canon would look like, what would be needed to ensure the survivability of Thelema in a post-catastrophic world,
the broadest content that speaks to the human condition, and
the widest possible acceptance of a selection of texts while keeping the deepest amount of consistency of doctrine,
allow me to present one version of a canon for study.
It should be noted central five texts of the Heptateuch are in the same order as they are provided to members of Crowley’s A∴A∴ as they proceed through their grades.4 They are bookended by an introductory text (Liber Tzaddi) and a conclusion text (Liber Porta Lucis) that represent the “calling of the initiate” and the “sending forth of the master,” respectively. Aside from this literary connection to the A∴A∴, no organizational bias is intended nor should be assumed with this outline.
Also, it should go without saying, but I’ll say it anyway: the headings are almost entirely my own creation. Where they are not taken directly from something Crowley wrote about a text, I have devised my own device for a heading. They are entirely descriptive only and are to be avoided as prescriptive.
What follows is not a perfect schema, but it works with all four criteria of canon formation, as explained above. Given more research, deeper thought, and wisdom into the overall volume of Thelemic literature, I may expand this further in the future.
However, I certainly welcome comments and thoughts as to its expansion under the parameters of the original thought experiment.
Love is the law, love under will.
One Approach to a Thelemic Model (Canon) of Study
Book One: The Visions
The Heptateuch
The Calling to Initiation
Liber Tzaddi vel Hamus Hermeticus sub figurâ XC
The First Crisis of the Journey
Liber Cordis Cencti Serpente vel LXV sub figurâ אדני
The Second Crisis of the Journey
Liber Liberi vel Lapidis Lazuli, Adumbratio Kabbalae Aegyptiorum sub figurâ VII
The Law of the World
Liber AL vel Legis sub figurâ XXXI/CCXX
The Narrative of Creation
Liber Trigammaton sub figurâ XXVII
The Revelation of Unity & Beyond
Liber DCCCXIII vel Ararita sub figurâ DLXX
The Sending Forth of the Master
Liber Porta Lucis sub figurâ X
The Vision and The Voice
The Prophet’s Ecstatic Cosmological Vision
Liber XXX Ærum vel Sæculi sub figurâ CDXVIII5
Book Two: The Voices
The Poetics
Initiatory
Adonis
Aha!
Psalmic
Thirty-one Hymns to the Star Goddess
Hymns to the Great Gods of Heaven
Liturgical
Liber Θεσαυρου Ἐιδολον sub figurâ DCCCCLXIII (Treasure-House of Images)
The Ship
The Allegories
Account of the Magical and Mystical Path
The Chymical Jousting of Brother Perardua with the Seven Lances That He Brake
Account of the Great Work
The High History of Good Sir Palamedes the Saracen Knight; And of His Following of the Questing Beast
Account of the Soul and the Holy Guardian Angel
The Wake World
The Epistles
The Message of the Master Therion
De Lege Libellum
The Law of Liberty
The Mystery of Sin
Concerning Death
Concerning the Working of Wonders
Little Essays Toward Truth
Khabs Am Pekht
The Histories
Liber XXXIII: An Account of the A.A.
Liber LXI vel Causae
The Master Therion—A Biography
General Books
Liber B vel Magi sub figurâ I
Liber Cheth vel Vallum Abiegni sub figurâ CLVI
Liber A’Ash vel Capricorni Pneumatici sub figurâ CCCLXX
General Thelemic Morality
Liber Librae sub figurâ XXX
Duty: A note on the chief rules of practical conduct to be observed by those who accept the Law of Thelema.
Book Three: The Virtues
Magical Rites
Public
Liber Resh vel Helios sub figurâ CC
Liber V vel Reguli
Personal
Star Ruby
Star Sapphire
Revelatory
Liber Stellae Rubeae sub figurâ LXVI
Mystical Rites
Meditational
Liber NU sub figurâ XI
Liber HAD sub figurâ DLV
Adorational
Astarte vel Liber Berylli sub figurâ CLXXV
Interior
Liber Samekh Theurgia Goetia Summa (Congressus Cum Daemone) sub figurâ DCCC
Celebratory Rites
Expository
Liber Israfel sub figurâ LXIV
Personal
Liber XLIV: The Mass of the Phoenix
The following image concept is not original to me. It is based on the periodic table design concept I saw used for the Christian Bible.6 I liked the way it was laid out, appealed to a different sense in a creative manner, and wasn’t a stuffy presentation; so I recreated it using the outline of Thelemic literature above. It is obviously not authoritative by any means. I only share it because I think it’s just cool—to me.
Originally written in 2005 as “Operation Doomsday: One Approach to a Thelemic Canon.” Updated in 2022. Minor textual corrections and footnotes in 2024.
However, considering the difference between corpus and torpos may be more profitable in the future. While I realize it could be splitting hairs here, torpos is about themes over texts. I like this idea and, while I utilized a specific set of ideas in this approach to a canon, I found myself considering that Thelema qua Thelema holds better to a set of basic themes far more than a set of rules for selecting texts. The idea of the torpos over a corpus will weigh heavily on future iterations of this project.
I will suggest Crowley's authorship alone isn't enough to warrant canonical status to anything much less doctrinal status for any subject matter if it is not consistent with the Book of the Law, first, and the rest of the Class A texts, second. The textual foundation of the Book of the Law is the first and final standard and measure of doctrine for Thelema.
Crowley isn't the final standard of Thelema. He is merely the avenue of appeal. Automatic doctrinal validity "because it's from Crowley" borders on dangerously reckless in approach. This is not to suggest that all (or any) of Crowley's work lacks validity toward Thelemic doctrine. That would be equally as reckless. However, all of his work must be approached critically and carefully in light of the Law because when we approach the Law in the light of Crowley we have lost our way and merely stumble in his shadows.
And I would go even further than that (modifying the above statement) to suggest that the textual foundation of Thelema vis-à-vis the Class A texts—or any text, including other texts labeled Class A for that matter—is only valid (i.e., only canonical) insofar as it is consistent with the Book of the Law as the central text of the Law of Thelema.
As found in Liber Collegii Sancti sub figurâ CLXXXV.
The Vision and The Voice is authoritatively expository and initiatory, though specifically personal to the prophet himself. It is very much a view of the change of the previous aeon to the current aeon from the mindset of the previous aeon. Its symbology is primarily that of the previous aeon. This does not take away from its importance, but it does allow for some perspective.
Curious how Liber ABA and Liber XV didn't fit into your criteria. Would those be included at any point or are they disqualified?
The OTO has digitised collections all over the world for the very reason. If only its members were more interested in said collections.