Wilfred Talbot Smith: Difference between revisions
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;''''' This article is about a Thelema personality '''''</font></h2>[[Category:Thelema personalities]] | ;''''' This article is about a Thelema personality '''''</font></h2>[[Category:Thelema personalities]] | ||
'''Wilfred Talbot Smith''' (1885–1957) was a British-Canadian occultist and a prominent figure in the early 20th-century Thelemic movement. He was a follower of Aleister Crowley, who founded the religion of Thelema based on the central tenet: "Do what thou wilt shall be the whole of the Law. Love is the law, love under will." | '''Wilfred Talbot Smith''' (1885–1957) was a British-Canadian occultist and a prominent figure in the early 20th-century Thelemic movement. He was a follower of Aleister Crowley, who founded the religion of Thelema based on the central tenet: "[[Do what thou wilt]] shall be the whole of the Law. Love is the law, love under will." | ||
Smith was instrumental in establishing Thelema in North America. He founded [[Agape Lodge]] of the [[Ordo Templi Orientis]] (O.T.O.) in Pasadena, California, which became the first official Thelemic lodge in the United States. Under his leadership, the lodge attracted various notable members, including rocket scientist [[Jack Parsons]]. | Smith was instrumental in establishing Thelema in North America. He founded [[Agape Lodge]] of the [[Ordo Templi Orientis]] (O.T.O.) in Pasadena, California, which became the first official Thelemic lodge in the United States. Under his leadership, the lodge attracted various notable members, including rocket scientist [[Jack Parsons]]. | ||
Latest revision as of 17:43, 15 March 2025
- This article is about a Thelema personality
Wilfred Talbot Smith (1885–1957) was a British-Canadian occultist and a prominent figure in the early 20th-century Thelemic movement. He was a follower of Aleister Crowley, who founded the religion of Thelema based on the central tenet: "Do what thou wilt shall be the whole of the Law. Love is the law, love under will." Smith was instrumental in establishing Thelema in North America. He founded Agape Lodge of the Ordo Templi Orientis (O.T.O.) in Pasadena, California, which became the first official Thelemic lodge in the United States. Under his leadership, the lodge attracted various notable members, including rocket scientist Jack Parsons. While Smith was deeply devoted to Crowley’s teachings, his leadership of the lodge became controversial. Crowley eventually replaced him with Parsons, though Smith remained active in Thelemic practices until his death.
Influence on Thelema
Smith's influence on Thelema, particularly in North America, was significant but often overshadowed by Aleister Crowley's more flamboyant presence. His leadership at the Agape Lodge played a crucial role in establishing Thelema as a practice, not just a philosophy, in the U.S.
1. Key Contributions to Thelema: ==
- Founding the Agape Lodge (O.T.O.)
- In 1935, Smith founded Agape Lodge No. 2 in Pasadena, California.
The lodge became a hub for occult practice, attracting individuals like Jack Parsons and later, indirectly, L. Ron Hubbard.
2. Devotion to Crowley’s Teachings
- Smith was deeply committed to Crowley's writings and viewed Crowley as a spiritual teacher and prophet.
- He maintained regular correspondence with Crowley and followed his directives regarding the lodge.
3. Spreading Thelema in North America
- Smith’s efforts laid the groundwork for the spread of Thelema in the U.S., particularly along the West Coast.
- Through rituals, initiations, and public discussions, he brought the religion to an American audience unfamiliar with esoteric traditions.
3. Tensions with Crowley
- Despite his dedication, Smith's spiritual charisma and leadership style led to friction.
- Crowley believed Smith was developing a Christ-like persona, which concerned him given Thelema's focus on individual will rather than hierarchical religious authority.
- Eventually, Crowley had Smith step back from leadership, placing Parsons at the head of the lodge.
4. Legacy
Smith continued his occult work privately until his death in 1957. His role in establishing Thelema in the U.S. was foundational, even if his personal legacy remains less recognized compared to Parsons or Crowley.
Relationship with Parsons
The relationship between Wilfred Talbot Smith and Jack Parsons is one of the more fascinating dynamics in the history of Thelema. Their interactions, combined with Aleister Crowley's influence, shaped the trajectory of thelemic practice in the United States during the 1930s and 1940s.
The Smith-Parsons Dynamic
1. Mentorship and Influence
- Jack Parsons, a brilliant rocket scientist and pioneering figure in early rocketry, was introduced to Thelema through the Agape Lodge, which Smith founded.
- Smith quickly recognized Parsons' passion and potential, mentoring him in Thelemic philosophy, magickal practice, and rituals.
2. The Agape Lodge as a Thelemic Hub
- Under Smith’s leadership, the lodge conducted regular initiations, Gnostic Masses, and magickal workings.
- Parsons, initially captivated by the esoteric teachings, rose through the ranks swiftly, becoming Smith’s most prominent protégé.
3. Tensions and Crowley’s Intervention
- Crowley observed the situation from afar, receiving reports from Smith and others.
- He appreciated Parsons' dynamism and scientific brilliance but grew wary of Smith’s influence over the lodge.
- In the mid-1940s, Crowley ordered Smith to step down, believing that Smith was cultivating a cult of personality around himself. Parsons took over leadership.
4. The Babalon Working and Parsons' Magickal Pursuits
- Parsons, deeply influenced by Crowley and Smith, embarked on his now-infamous "Babalon Working" with the help of L. Ron Hubbard.
- Smith disapproved of some of these more radical magickal experiments, particularly Parsons' belief that he was invoking a new Thelemic goddess.
- The rituals caused significant disruption within the lodge, contributing to its eventual decline.
5. Aftermath and Legacy
- After Parsons took control, Smith retreated into more private occult practice.
- Parsons' life spiraled, culminating in his mysterious death in 1952, while Smith continued quietly practicing Thelema until his own death in 1957.
The Babalon Working was one of the most infamous magickal experiments conducted within the Thelemic community, and it became a defining event for the Agape Lodge, involving Jack Parsons, L. Ron Hubbard, and indirectly, Wilfred Talbot Smith.
Background
The working took place in 1946, several years after Smith had been removed from his leadership role. While Parsons was the primary driving force, Smith watched these developments with concern. The goal of the Babalon Working was to invoke the Thelemic goddess Babalon, the embodiment of the "Scarlet Woman," as described in Crowley’s Book of the Law.
Key Players
- Jack Parsons: Thelema’s rising star and rocket scientist.
- L. Ron Hubbard: Then a naval officer and aspiring writer who became Parsons' magickal scribe.
- Wilfred Talbot Smith: By this time, he had stepped back from leadership but remained a spiritual observer.
- Aleister Crowley: Monitoring events from England, deeply skeptical about Hubbard's involvement.
The Rituals
Phase One – Conjuring the Elemental (January 1946)
Parsons and Hubbard conducted a series of rituals to attract a suitable vessel for Babalon.
- According to Parsons' records, they were successful when a woman named Marjorie Cameron appeared shortly after the rituals concluded.
- Parsons was convinced Cameron was the elemental they had summoned.
Phase Two – The Invocation of Babalon (February 1946)
- The second phase involved invoking Babalon herself through Cameron.
- Parsons aimed to channel the archetype of divine feminine energy that would usher in a new spiritual age.
- He reported receiving a direct communication from Babalon, known as The Book of Babalon.
Wilfred Talbot Smith's Perspective
Smith, while no longer in control, was skeptical of Parsons' approach. He viewed the work as reckless and thought Hubbard was manipulating Parsons.
- Smith warned others about the potential dangers of unchecked ritual work, especially involving outsiders like Hubbard.
- His concerns were validated when Hubbard and Parsons had a falling out after Hubbard ran off with Parsons' money and his lover, Sara Northrup.
Crowley’s Reaction
Crowley was furious when he heard about the Babalon Working. He wrote in letters that Parsons had "let in the 'terrible duo' of Hubbard and Northrup" and criticized the American Thelemites for their lack of discipline.
Crowley believed that Babalon represented cosmic forces not to be summoned lightly. He referred to Parsons as a brilliant man but warned that his experiments bordered on dangerous mysticism.
Aftermath and Legacy
Parsons: Continued his occult work but died in a mysterious explosion in 1952. Smith: Retreated into private practice and maintained his devotion to Thelema until his death in 1957. Hubbard: Left occultism behind and went on to found Scientology.
The Babalon Working remains one of the most discussed and debated events in occult history, with some believing Parsons did succeed in invoking the archetype of Babalon and influencing cultural shifts that followed.
Marjorie Cameron and the Aftermath of the Babalon Working
Marjorie Cameron became a central figure in the events that followed the Babalon Working. To Parsons, she was the embodiment of the elemental spirit they had invoked and the earthly vessel of Babalon herself. Her involvement marked the culmination of the ritual’s objectives but also heralded significant changes within the Thelemic community.
Marjorie Cameron’s Role
1. The Scarlet Woman
- In Thelemic doctrine, the "Scarlet Woman" represents the archetypal feminine force of chaos, creation, and liberation.
- Parsons believed Cameron was this archetype made manifest and considered her his magickal partner.
- Cameron fully embraced this role, participating in rituals and adopting Thelemic beliefs, although she had her own intuitive understanding of esoteric forces.
2. Occult and Artistic Influence
- After Parsons' death, Cameron became an artist and occult practitioner in her own right.
- Her art, deeply influenced by the Babalon Working, depicted mystical and surreal themes, often representing cosmic forces and divine feminine energy.
- She later became part of the countercultural movement of the 1960s, inspiring artists and occultists alike.
Crowley's Perspective on Cameron
Aleister Crowley, though intrigued by the results of the working, was skeptical about Cameron’s role.
- In his letters, he expressed disdain for Parsons' methods, believing he had misinterpreted Thelemic principles.
- Crowley felt Parsons was too focused on the literal invocation of Babalon, which Crowley saw as more of a spiritual and symbolic process than a physical one.
Wilfred Talbot Smith’s Concerns
Smith remained skeptical from the sidelines.
- He believed that Parsons’ obsession with Babalon had deviated from core Thelemic principles, which focused on discovering one’s True Will rather than summoning cosmic forces.
- Smith reportedly warned others in the Agape Lodge about the instability introduced by Parsons' experiments, though by then, his influence had waned.
The Broader Impact on Thelema and Culture
The Babalon Working left a lasting legacy, particularly in countercultural and occult circles:
- The 1960s Occult Revival: Cameron’s art and persona influenced the psychedelic and occult movements of the 1960s.
- Parsons' Influence: Despite Crowley's disapproval, Parsons' interpretation of Thelema resonated with those seeking esoteric knowledge outside traditional frameworks.
- Cameron’s Legacy: Cameron remained a devoted Thelemite until her death, seeing herself as an ambassador of the Babalon current.
- More information is available at [ Wikipedia:Wilfred_Talbot_Smith ]
Sources
| Ordo Templi Orientis | |
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| Outline of spirituality ● List of occult terms ● List of occultists ● Outline of spirituality |
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- More information is available at [ Wikipedia:Wilfred_Talbot_Smith ]
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