ModernGnosis.org

I thought I was discovering links to Thelema, Freemasonry, etc. from Judaism that had never been really explored.

Silly bishop… T Allen Greenfield, your consecrating bishop, wrote the book on it in 2004…quite literally:

The Roots of Modern Magick 1700 Thru 2000

From that book:

Enlightened Despotism led to a liberalization of attitudes towards the much-beleaguered Jews of Europe, known in Hebrew as the Haskalah or enlightenment, notably in Germany, Austria, Poland and Russia. While this produced, on the one hand, a marked tendency among Jews towards assimilationism and by religious reform, the Haskala arrived in the middle of a mystical revolution that had been going on in Judaism behind the ghetto walls for a hundred years. This was a war between the messianic visions of Shabbati Tzvi and Nathan of Gaza, and later Jacob Franck and his daughter Eva; the ecstatic Qabalistic mysticism of Israel Baal Shem Tov and the first generation of Hassidism in the middle; with traditional Orthodox Judaism at one end of the spectrum, and early Reform Judaism at the other.

The Qabalistic mysticism, mostly understood (or misunderstood) from the interpretations of renegade Jewish converts, had long intrigued the world of gentile metaphysicians in much the same way that Eastern Mysticism would titillate later generations. TheHaskala, with its opening across the ghetto wall, produced eventually an odd synthesis of Speculative Freemasonic, Po- litical Revolutionary, Rosicrucian and alchemical ideas, gradually incorporat- ing Jewish Qabalism, as some Masonic bodies began to admit Jews, and Jews began to influence the fundamental ideas of Speculative Freemasonry. Orga- nizations such as The Knights of Light, the Fratres Lucis or Brothers of Light, and the Asiatic Brethren began to appear in “high degree” Freemasonry, even as Steven Morin introduced Scottish Rite Masonry to America. It is important to our thesis to understand that the European Masonic experience and that in America were quite different.

From its earliest origins, the Ethical Deism and egalitarian ideals of Free- masonry in America attracted and was influenced by Jewish Brethren. As Paul Bessel put it,

“Jews were actively involved in the beginnings of Freemasonry in America. There is evidence they were among those who established Masonry in 7 of the original 13 states: Rhode Island, New York, Pennsylvania, Maryland, Georgia, South Carolina, and Virginia. A Jewish Mason, Moses Michael Hays, helped introduce the Scottish Rite in America. Hays was also Deputy Inspector General of Masonry for North America in 1768, and Grand Master of Massachusetts from 1788 to 1792. Paul Revere served under him as Deputy Grand Master. There were several other Jews who held the title of Deputy Inspector General of Masonry in the late 1700’s: Solomon Bush in Pennsylvania, Joseph Myers in Maryland and later in South Carolina, and Abraham Forst of Philadelphia in Virginia in 1781. Another Jewish Grand Master was Moses Seixas in Rhode Island from 1791 until 1800. There were many other American Jewish Masons in early American history, including one in George Washington’s original Fredericksburg Lodge.”

Herbert S. Goldberg, 33° put it this way:

“Jewish Masons played an important part in the American Revolution, with 24 of them serving as officers in George Washington’s army. In addition, several helped finance the American cause, including Haym Salomon, a Philadelphia Jewish Mason who, with others, contributed and raised money for the American war effort and loaned money to Jefferson, Madison, Lee, and others for their personal expenses. Salomon was imprisoned by the British and died in his 40’s bankrupt and with penniless heirs.”

“The Scottish Rite was founded on May 31, 1801… There were eleven gentlemen of Charleston who founded the Supreme Council. Four of these founders were Jewish and are buried in the Jewish Cemetery on Coming Street in Charleston. The four Jew- ish founders are Israel De Lieben, First S.G.I.G.; Emanuel De La Motta, First Grand Treasurer General; Abraham Alexander, Sr., First Grand Secretary General; and Moses Clava Levy, Treasurer General.”

So, read the book there if you’d like and also, if you’d like, send a donation to Bishop Greenfield if you liked his book.

From Magick Without Tears:

So much of The Book of the Law deals directly or indirectly with morals that to quote relevant passages would be merely bewildering. Not that this state of mind fails to result from the first, second, third and ninety-third perusals!

“When Duty bellows loud ‘Thou must!’
The youth replies ‘Pike’s Peak or Bust!’”

is all very well, or might be if the bellow gave further particulars. And one’s general impression may very well be that Thelema not only gives general licence to to any fool thing that comes into one’s head, but urges in the most emphatic terms, reinforced by the most eloquent appeals in superb language, by glowing promises, and by categorical assurance that no harm can possibly come thereby, the performance of just that specific type of action, the maintenance of just that line of conduct, which is most severely depreciated by the high priests and jurists of every religion, every system of ethics, that ever was under the sun!

You may look sourly down a meanly-pointed nose, or yell “Whoop La!” and make for Piccadilly Circus: in either case you will be wrong; you will not have understood the Book.
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Modern Gnosticism is a movement that derives from the branch of Gnosticism called Thelema. It seeks to emphasize those aspects of Thelema that some Thelemites (although not all) overlook and seeks to promote general understandings of Thelema that, although they are common within Thelema, they are not so known outside of Thelema.

Modern Gnosticism recognizes Aleister Crowley as a prophet. However, Crowley’s work as a prophet was confined to his Divinely inspired works: (For some, all of the Class A documents. For others, the Book of the Law). The rest of Aleister Crowley’s work was the work of a man…a man who was the product of his times and had numerous personal flaws.

The Book of the Law is a very symbolic document. It is not to be taken at face value and it has long been my position that you CAN NOT understand the Book of the Law without studying it with the commentary, commonly sold as “The Law is for All”. The text does not mean what it does at face value. This is similar to the Jewish belief that Torah is to be studied, not read. A reading does not give you the meaning of the Torah. Likewise, a reading of the Book of the Law does not give you the meaning of the Book of the Law. Worse yet, it will give you meanings which are definitely not Thelemic and even against Thelema. You can see my elementary breakdown of Thelema here: http://www.moderngnosis.org/archives/828

Your interpretation of Thelema will not be the same as mine. It will also not be the same as Aleister Crowley’s. Aleister Crowley created an entire system which he, himself, thought to be Thelemic. It included magick, yoga, tarot, and all the things that were fashionable in the Enlightenment and the period after. However, Thelema is a philosophy, not a practice. To be a Thelemite, you have to accept the Book of the Law ACCORDING TO YOUR OWN UNDERSTANDING. You do not have to accept any of Crowley’s practices, his interests, etc.

Crowley’s vision of Thelema is not important. What is important is your personal vision of Thelema: how you work the philosophy in your own life. It is important to understand Crowley’s point of view as a starting point, but it is only the starting point, not the end point. You are free to reject or to change any part of it according to your understanding and interpretation of that central document: the Book of the Law.

Modern Gnostics draw from a large variety of sources to inform and develop their own personal views of Thelema, just as Crowley did. We may draw from Christianity, Hinduism, Judaism, Freemasonry, Buddhism, and virtually any other source….including Rabelais’ description of the Abbey of Theleme – a precursor to Thelema. We are not bogged down and tied to the interpretations of a Victorian Englishman…whether he communicated a message from God or not.

Modern Gnostics also emphasis morals that they believe are perfectly in keeping, perhaps even inherent, within Thelema, whether they be the gentlemen and ladies (pardon the sexism..not mine) of Rabelais, or in the Thelemic Liber Liber Librae. The difference is, of course, that we feel Thelemites are required to THINK about their morals and why they do things, to reject the morals that are not conducive to a good society and individual, and to hold fast to those that are (much like Reform Judaism, fwiw). We do not believe in sacrificing the individual for the “common good”. We believe that’s not good for society at all. We do believe, however, that an individual can both achieve his full potential while also benefiting and existing within the society around him.

As Modern Gnostics, we reject the ancient Gnostic view that the world of matter is evil. The world was created by God and can be used by the individual to reach for God. There are those that see the handiwork of God in a beautiful sunset, a beautiful mountain…and there are those inspired to become more by seeing a majestic skyscraper…a powerful volcano. To all of those, we say “welcome”.

I already knew that Thelema itself had drawn heavily from Freemasonry, practically being an identical system. I tried joining Freemasonry in New Orleans and was told when I contacted the temple that I had to be married to be a Freemason. The Freemasons here told me they’d never heard of such a requirement and the person answering the phone may have just been bluffing. Whatever the case, I believed him and did not try again until we moved here – once about two years ago and then finally being accepted and working my way through the ranks this year.

One thing I did NOT know, however, was how, as a Thelemite, my exposure to the Jewish Kabbalah for so long caused me to develop views which are identical to those found within Judaism. Specifically, my thoughts on God, morality, etc. can all be found in Judaism. In essence, while Thelema/Gnosticism is my religious philosophy, it appears Judaism is my religion. That’s not really surprising considering how much Jewish mysticism and thought (mainly through Kabbalah) I worked with and studied.

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“I insist that in private life men should not admit their passions to be an end, indulging them and so degrading themselves to the level of the other animals, or suppressing them and creating neuroses. I insist that every thought, word and deed should be consciously devoted to the service of the Great Work. ‘Whatsoever ye do, whether ye eat or drink, do all to the glory of God’.” – Aleister Crowley, Chapter 61 of ‘Confessions’

Too often, I see people who call themselves Thelemites, but are slaves to their desires and habits. I’ve seen people who are self-proclaimed Thelemites destroy themselves with drugs and other addictions, become slaves to their desires, and thoroughly degrade themselves as human beings. Thelema is not about indulgence. Self-discipline is a core of Thelema. If you cannot govern yourself, then you are not on a spiritual pursuit. You are merely engaging in an excuse for hedonism.

I long for the day when Thelemites will reclaim Thelema as a laudable spiritual pursuit. Too often, I see people wallowing in the mire and attributing it to Thelema. We must refine ourselves. We must learn to control ourselves and direct ourselves upwards to that higher goal. Thelema should not be an embarrassment to a person with self-control and virtue. It should be looked up to. It should be envied.

It should be what Rabelais described and Thelemites should be of that caliber.