In continuing with the analysis of Crowley's 'magickal achievements', it will be useful to study his association with the most widespread of all the 'mystical' orders, that of Freemasonry.


Freemasonry is not a single entity, but a heterogenous group of allied 'degrees' and 'rites'. The basic form of Freemasonry, to which all regular masons must belong, is that of 'the Craft' or 'Blue Lodge' Freemasonry. This is a fraternal order in which there are 3 successive degrees or steps, the Þnal entitling the newly raised candidate to call himself 'Master Mason'.


There are, however, a multitude of side, or additional degrees (previously erroneously termed 'higher') which purport to contain further mysteries, relate to other historical occurrences, or teach further on certain points within the rituals of the Craft. Only Master Masons of the Craft are permitted to join these extra degrees, and even then there are further qualiÞcations that may be necessary. These further degrees often have grand names, such as the Knight's Templar, the Ancient & Accepted (Scottish) Rite, the Royal Order of Scotland, and so on. The suggestion that Crowley, with his sense of grandeur, and titular lusts, was attracted by the grand titles of these accolades must be at least considered.


Crowley claimed in his 'Confessions...' that in 1904 he had been raised (taken the 3rd degree) in the Craft at the Anglo-Saxon Lodge No. 343 in Paris. This was a lodge primarily for ex-patriots, and those who were unable to afÞliate with Freemasonry in England due to the United Grand Lodge of England's high standards (whether it was a 'bucket-shop' lodge, one which would confer the three degrees in the space of one weekend, bypassing the UGLE's requisite 4 weeks between degrees, remains to be proven).


At this time the Anglo-Saxon Lodge was governed by the French Grand Orient. This irregular governing body was not recognised by the British Grand Lodge, and hence it's members not recognised as Masons. Crowley claimed that he had been proposed by a Past Provincial Grand Chaplain from Oxfordshire (who should have known better than to attend an irregular Lodge). However, there is no documentary evidence that he actually did so, and he was certainly never initiated in England. He attempted to gain admission to Lodge meetings in London, but was refused entry, on the grounds that he belonged to a spurious Lodge unrecognised by the UGLE.


In 1914 Crowley wrote to the UGLE demanding the right to attend and join British Lodges, based on his French initiation. The response was a deÞnite refusal, due to the irregularity of the French Lodge. The correspondence has been lost over the years at the UGLE, with the Þnger being squarely pointed at the chaos during WWII, but the fact remains that the nature of this interchange was recorded elsewhere, and the event survives.


The reasons for this attempt are unclear. It could be due to the fact that at this time Crowley was experiencing a lull in his magickal activities ­p; the Equinox was entering it's 'silent' phase, being the period of silence that he had imposed on the A.'.A.'. that occurred in cycles of Þve years. It could however be possible that Crowley was trying to legitimise his activities in the magickal circles in which he travelled - at this period in history Freemasonry was very honourable, having the active support of the monarchy (up to this period, many reigning monarchs had been the heads of the movement). Thus, to give the impression that he had bona Þde credentials, recognition by the governing body in this country would have done much to elevate his status, and ensure that he gained more disciples who had a favourable view of the UGLE, and thus took their recognition of his status as a regular mason hand in hand with the view that they approved of his 'fringe' activities.


It is unlikely that Crowley would have ever wished to take a regular place in the Craft since some of his criteria for magickal orders included a very high degree of complexity, and grand sounding titles, both of which Craft masonry does not possess (although some of the titles for ofÞces of responsibility are grand). It would seem likely that this would only have been a doorway for Crowley to join with the side degrees, to add to his credentials, as well as gain a great deal of rituals which he could use for his own purposes. At the time the ritualistic material in printed form was hard to come by, and so often the only way to obtain this was through joining the orders.


To further this point, regular activity in the Craft takes a considerable input of time, as to achieve ofÞce within the lodge it is necessary to memorise large chunks of ceremonial, which, unless he was very dedicated, would not have appealed to him. In addition, it is not inexpensive to be active in many masonic degrees, and this would not have been in their favour, since Crowley was loath to part with any money (or at least any of his money).


An area which does however consolidate the view that Crowley did not consider Craft Freemasonry to be worthy of anything more than a source for 'ready­p;made' ritual is the matter of the Holy Royal Arch. This is an additional degree, the only one recognised by the UGLE, and is seen as the completion of the Master Mason's degree. If Crowley seriously considered that 'low-grade' freemasonry (here used to describe the parts not seen as 'high' i.e. the A&AR, A&PR, and other lofty degrees) was beneÞcial in a psycho­p;spiritual mode, then this degree would have been an essential, as it dismisses the secrets of the 3 basic degrees, and reveals a hidden, higher truth. This has been widely proclaimed by the UGLE, which states that the Royal Arch is an essential component of a Master Mason's degree. Crowley's total orthodox ignorance of this degree lends power to the argument that his interest in freemasonry was more towards accolade rather than enlightenment. In fact, the only mention of the Royal Arch that I have ever come across by Crowley is in Liber II of the OTO (Eq.III No.1), where it is mentioned that the 'secrets' of the RA are extant in the knowledge of the OTO (itself formulated by freemasons). Further information reveals that Crowley may well have had access to the ritual of the Royal Arch in the OTO. The Royal Arch story forms part of one of the degrees of the OTO, and thus Crowley in his capacity as a leader of the OTO would have had access to the ritual. However, Crowley never took any initiations in the OTO, being recognised at a high level due to his other masonic credentials, although irregular in the eyes of the governing bodies of masonry. Thus he would never have received this degree in an initiatory sense, which reduces it's impact and revelation.


In 1900, Crowley claimed in his Confessions... to have been initiated as a 33° mason in the Antient and Accepted Rite of Masonry (A&AR). This appears to have been in Mexico, through a tenebrous Supreme Council. In South America at this time there was a great deal of eclectic masonic activity, with the rise and fall of orders and governing bodies in days, so there is little documentary evidence for this. The problem with this claim is due to the dates. A pre-requisite for entry to this side degree is that one must Þrst be a Master Mason. Now, at this time Crowley had not even undergone his initiation in the irregular Anglo-Saxon Lodge, so there is a disparity ­p; either Crowley had taken the three Craft degrees prior to this; had been granted the 33° without the necessary prerequisites; or had invented the whole affair.


The story of this event is conÞned to the Confessions, and Crowley claims that he received initiation as a result of helping an individual with another mystical order known as LIL. Little more is known about this episode beyond what was written in the Confessions.


Crowley did however have at least one other contact with Freemasonry, in the form of John Yarker (1833 ­p; 1913).


In 1872 Yarker, a prominent masonic researcher and member of the Quatuor Coronati Lodge, No. 2076, had constituted a masonic order called the Ancient & Primitive Rite, through the formation of a Grand Council of Rites and installed himself as Grand Master.


The Ancient and Primitive Rite was an amalgam of three different masonic rites: the Ancient and Accepted, with 33 degrees, the Oriental Rite of Memphis with 96 degrees, and the Rite of Mizraim with 90 degrees. The A&PR uder Yarker was slighly simplieÞed in that all 219 degrees had been condensed down into a more workable 33, given that there were many duplication in them. Memphis and Mizraim had been worked in Europe since the turn of the 18th century, and at this time these high degree rites were very popular.


This was not recognised by 'regular' masonic bodies, and he continued it without their blessing. As a result of this he was expelled from the Supreme Council, governing body of the 'ofÞcial' A&AR, but remained in Craft Freemasonry. The purpose of this order was, as he put it, "to give every Master Mason the chance of acquiring the high masonic initiation, at a reasonable cost". This has been disputed on the ground that Yarker was highly interested in the 'higher degrees' around the European continent at this time, and took a serious interest in the A&PR.


In 1909 Crowley entered into correspondence with John Yarker. The result of this was that Yarker bestowed the degrees of 33°90°95° upon Crowley by post. It has been alluded to that Yarker 'sold' the degrees to any who would pay for recognition under his Grand Council, which has been termed a 'degree­p;mill', churning out accolades. This has not been conclusively proved. The text of Crowley's patent for the 33° survives, and is here reproduced:

From the East of the SUPREME GRAND COUNCIL of the
SOVEREIGN GRAND INSPECTORS GENERAL of the 33rd and
last degree of the Ancient and Accepted Rite of Freemasonry in and for
Great Britain and Ireland under G.L. near the D.B. corresponding to 53',
25" N. Latitude 2', 3" West Meridian of Greenwich.

To all Illustrious, Ineffable and Sublime Freemasons of every degree
Around and [unclear] over the surface of the Globe, Greetings:

KNOW YE - That the undersigned Sovereign Grand Inspectors General
do hereby certify and proclaim, our Illustrious Brother ALEISTER
CROWLEY of *London*, to be an Excellent Master Mason, Secret
Master, Royal Master, intimate Secretary, Provost and Judge, Intendant
of the Building, Elect of Nine, Elect of Fifteen, Sublime Knight Elected,
Grand Master Architect, Ancient Master of the Royal Arch, Grand Elect
Perfect and Sublime Mason, Knight of the Temple, Prince of Jerusalem,
Knight of the East and West, Knight Rose Croix of Heredom, Grand
Pontiff, Master ad Vitam, Patriarch Noachite, Prince of Libanus, Chief
of the Tabernacle, Prince of the Tabernacle, Knight of the Brazen
Serpent, Prince of Mercy, Commander of the Temple, Knight of the
Sun, Knight of Saint Andrew, Grand Elect Knight Kadosh, Grand
Inspector Inquisitor Commander, Prince of the Royal Secret, Most
Puissant Sovereign Grand Inspector General of the 33rd and Last Degree.

WE ALSO COMMAND: All the Knights, Princes and Sublime Masons
under our Jurisdiction and we pray all other MASONS over the Surface
Of The Globe, to Welcome and Honor Him as a SOVEREIGN
GRAND INSPECTOR GENERAL, and to give credit to these
LETTERS PATENT, we have caused to be signed in the margin by our
said Illustrious Bro. ALEISTER CROWLEY, that they admit no other
than himself.

Signed and Delivered by us SOVEREIGN GRAND INSPECTORS
GENERAL of The 33rd and Last Degree with the Seal of our said
SUPREME COUNCIL affixed in the Valley of Manchester this 29th
day of the 11th month A.M. 5071 corresponding to the 29th November,
A.D. 1910.

Yarker was nearing the end of his life, and it has been supposed that he needed someone to carry on the work of the A&P Rite after his death. Although the issue of 'degrees for cash' has been raised, all the evidence points to the fact that Yarker's interests in masonry were, on the whole, genuine, and that of the A&P Rite was of major signiÞcance and import to him. Thus, we can surmise that he was genuinely looking for someone with the necessary qualiÞcations, and interest in the Rite, to continue it following his demise.


Yarker died on the 20th of March, 1913, and this was reported both in the Oriþamme, the ofÞcial organ of the OTO under Theodor Reuss, as well as by Crowley in the Equinox.


At Crowley's studio at 76 Fulham Road, London, on the 30th of June, 1913, a meeting was held by the Sovereign Sanctuary of the A&PR. This was to decide the future of the A&PR following Yarker's death. Those present were Crowley, Theodor Reuss, Henry Meyer, Leon Engers Kennedy, and William Quilliam. Henry Meyer was duly elected to the position of Sovereign Grand Master General of the A&PR for Great Britain and Ireland, to take Yarker's place. At this time, Crowley was reported to be the Patriarch Grand Administrator General, and elevated in the rite of Memphis from the 95° to the 96°.


Following Crowley's obituary to Yarker in the Equinox, he further reports himself to be 97° in the rite of Memphis... there is no documentary evidence to suggest that this had been in any way bestowed upon him by anyone of any authority.


Finally, in this vein, there is an incident reported by John Symonds in his Þnal biography of Crowley, the King of the Shadow Realm. He states that in 1914, Crowley left the United Kingdom for the USA, bearing with him a charter proclaiming him to be a Honorary Magus of the SRIA. Crowley was not, and never was a member of the SRIA, this having been proved by total omission of his name from the Golden Book, a register of all members of the SRIA. In addition, the title of Honorary Magus can only be bestowed by the Supreme Magus of the SRIA (the ruler of the society), and Crowley was not at this time in friendly contact with anyone in the SRIA. The leaders of the SRIA were well aware of Crowley's existence and activities, and took a very dim view of them. However, the patent was presented to him by an American body, who erroneously called themselves the SRIA, and who had no official charter.


W. Wynn Westcott held the position of Supreme Magus at this time, but was never on friendly terms with Crowley and would not have given his help to Crowley in this respect. Although S.L. Mathers was a member of the SRIA (he had been initiated into the Craft in the Hengist lodge, and had continued for a few years, but had dropped out of regular masonry, to pursue a 'higher' course of mystical attainment), at this time he was in battle with Crowley over the matter of published GD rituals in the Equinox, and would not have assisted Crowley in procuring, or producing this certiÞcate. Further evidence reveals that honorary membership of the SRIA is indeed a great honour, and F. Hockley, a scholarly mason and expert on crystallomancy was given only an honorary IV° for lectures given to the society. Crowley, who had no contact with the order, would never have been honoured with the highest degree the society could bestow.


The following quotes are taken from the Confessions p.700 et seq. regarding Crowley's motives behind the use of his masonic knowledge in the revision of the OTO rituals.


``What is Freemasonry? I collated the rituals and their secrets, much as I had done the religions of the world, with their magical and mystical bases. As in that case, I decided to neglect what it too often actually was. ...I proposed to define freemasonry as a system of communicating truth - religious, philosophical, magical and mystical; and indicating the proper means of developing human faculty by means of a peculiar language whose alphabet is the symbolism of ritual. Universal brotherhood and the great moral principles, independent of personal, racial, climatic and other prejudices, naturally formed a background which would assure individual security and social stability for each and all.


"The question then arose, 'What truths should be communicated and by what means promulgated?' My first object was to eliminate from the hundreds of rituals at my disposal all exoteric elements. Many degrees contain statements (usually inaccurate) of matters well known to modern schoolboys, through they may have been important when the rituals were written. ... I saw no point in overloading the system with superfluous information.


"Another essential point was to reduce the unwieldly mass of material to a compact and coherent system. I thought that everything worth preserving could and should be presented in not more than a dozen ceremonies, and that it should be brought well within the capacity of any officer to learn by heart his part during the leisure time at his disposal, in a month at most."


From the quotes above, we may get the impression that Crowley considered freemasonry to be a particularly useful philosophical system to him, but this can be countered with the argument that very little of it was used by him, and the material present in the OTO rituals was there before him. His statement of taking the material and condensing it is false insofar as this had already been done for him by Kellner, Germer et al. His actual usage of the precepts and ideals of the Craft were negligible.


To summarise the importance of Crowley's contact with Freemasonry as a whole, we must consider several points. The Þrst is that he felt that this mystical trend or approach was of beneÞt to his spiritual and psychological development. This does not seem to stand up, given that he never took an active rôle in any of the orders, and did not progress as is the norm to the Master's Chair, and through then to the further degrees and rites, as a cohesive process. However, this could be argued against on the grounds that Crowley was a highly erratic individual, who had no truck with conventionality, and considered himself above everyone, and above mundane rules for the masses. His progress and unorthodox manner of receiving the degrees in Freemasonry could have been perfectly acceptable to him, in the grand scheme. Perhaps he felt that he did not need to follow the usual line of progress since he was capable of assimilating the valuable points of Freemasonry in his own right. Certainly he never took the orders teachings to heart on the subject of it's grand principles, Brotherly Love, Charity and Truth. Never particularly warm, he did not display any especially positive behaviour towards masons he met, this often being paradoxically negative. His charitable acts were practically nil, and the concept of Crowley being a martyr to the truth is almost laughable. The quote above regarding Universal Brotherhood, although a lofty aim, was one ideal that Crowley never took to heart, nor actively used.


The second point is that he felt the need to be a part of masonry in order to vindicate himself, and elevate himself in the eyes of his critics and acolytes. As previously mentioned, at this time the Freemasonry was an honourable and acceptable pursuit for a gentleman, and he could well have believed that this facet of his mystical activities would legitimise his more controversial activities. This is a debatable point, since Crowley rarely took notice of what other people thought about him, and would not have been likely to follow this course simply to justify himself to his critics. If the case for increasing his status is considered, in that his activities in this might have delivered more orthodox followers to his cause, we see a disparity, since his extremely irregular progress would have done more harm than good, as regular masons would have viewed his irregularity with disquiet and apprehension. Thus, here it can be seen that this argument does not stand up to analysis, except possibly if Crowley had a disordered view of how the public would view his afÞliation, and himself believed that his irregularity would cause no problems. This Þnal argument is not likely, since Crowley rarely considered the perceptions of others to his activities, and this whole concept is unlikely to have played much on his mind.


Thirdly, we should consider the view that Freemasonry and it's appendent rites gave Crowley a great deal of ritualistic material and ready-made ceremonial for use in orders of his own conception. The above quotes would have it that this was a major reason. Although the A.'.A.'. did use Golden Dawn and Masonic ritual to some degree, it was only to the amount of about 10 - 15%, with new material being formulated by Crowley along qabalistic lines. As to his revisions of the OTO rituals following his inauguration as head of the order in the United Kingdom, reliable evidence from sources within that order suggest that very little of the revisions was based along masonic lines. The OTO rituals were already based to an extent on masonic themes, the lower degrees having been taken from the Rites of Memphis and Mizraim, and the revisions tended to introduce qabalistic aspects to the ceremonies. His use of masonic knowledge was negligible for the large part, and so we can only consider that he might have desired masonic initiation in this respect for it's future potential, which he never used in later life.


The Þnal point is to do with his desire to gain recognisable accolades, either for his own ego's beneÞt, or to fool the gullible into thinking that he was a master in all spheres. This is a hard argument to attack, since there is no conclusive proof either way. The pro-Crowley group would argue vehemently against this, as he did not use many of the titles for masonic degrees regularly, only as tag-lines in the Equinox and in correspondence, and they would say that other reasons were the motivation behind his masonic activities. On the other hand, Crowley did use accolades widely, although maybe not masonic ones to a large extent, as covered elsewhere in this thesis, and so one could still argue that the beneÞts of gaining a new set of titles would have been of some use to him when dealing with those individuals that had knowledge of Freemasonry.


Therefore, one can only deduce that Crowley's possible motives in this respect are probably a compound of these several points, and no one held precedence as the major reason for his interest in the sphere of Freemasonry.