Do what thou wilt shall be the whole of the Law.”
The Pedagogy of Thelema: Raising Children in the Aeon of the Child (PART II) by Frater Parrhesia
“Every man and every woman is a star.” The Book of the Law
“Every child is absolute.” Aleister Crowley
Child of the Aeon
I suppose, at this point, we might do well to meditate awhile upon the meaning of the terms "Old Aeon" and "New Aeon" as they relate to the Law of Thelema, since this transition has radically transformed the nature of childhood. I think the following quote by Frater Achad encapsulates the idea of the Aeon: "As all of you should know, we have entered a New Aeon. A Higher Truth has been given to the World... Now, if you want to step back into the Old Aeon do so. But try and bear in mind that those around you are in reality Suns and Stars, not little shivering slaves. If you are not willing to be a King yourself, still recognize that they have a right to Kingship, even as you have, whenever you wish to accept it." (Stepping Out of the Old Aeon into the New) Indeed, the revelation of the Law of Thelema represents a dramatic shift away from the old dogma of original sin, as Life itself is recognized to be pure and glorious in all ways. In the past, the doctrine of sin attempted to justify the oppression of children; now, freed from this perverse superstition, we might thereby allow children to be freely educated in love and joy.
Thus Thelema, the Law of Life, Love, Liberty and Light, marks an abrupt transition away from the fear, guilt and shame, complexes that plagued the last several thousand years. In this sense, I am intrigued by the way the mythology of shifting Aeons translates into theory and practice, specifically regarding the psychological, as well as the social and political implications. It seems that insight into the nature of this shift might prove beneficial to one working to embody Thelema as a Way of Life. So then, what does it mean to step out of the Old and into the New? To this end, I raise the following question: what sort of social and psychological transformations may we expect as humanity transitions from the Aeon of Osiris into the Aeon of Horus?
In short, I would answer, any movement that liberates the individual to know and do one’s Will, is essentially a product of this Aeon, for the Law is now Thelema: “Do what thou wilt shall be the whole of the law.” I believe this begs another question: what are some ways one devoted to promulgating the Law of Thelema might work to hasten this transition? In the most general sense, I would reply: any efforts that aim at the process of self realization, either for oneself or any other, will be steps in the right direction. Further I say: all political efforts working to secure the rights of the people to live their lives free from oppression and exploitation, provide the necessary groundwork for the fulfillment of the New Aeon. Thus, as Solders of Freedom, we might continue struggling to dethrone the slave-masters and slave-gods of the Old Aeon of Slavery.
Of course, this merely represents my opinions, and may amount to little more than arrogance and pretension. The answers to these questions will be as diverse as the individuals who answer them, as it should be. There need be no consensus here, since this shift will necessarily be holistic, and irreducible to a single focus. In fact, it seems natural that passionate disagreements must fuel the fire of change which is now spreading over the planet, thereby fundamentally transforming the structure of civilization.
One can only imagine that a transition of Aeons will provoke profound transformations throughout all domains of humanity (physical, emotional, psychological, social, sexual, spiritual) albeit gradually and most likely with a great deal of resistance, but persistently progressing with the procession of human evolution. Certainly, the conquest of science can no longer be ignored, and is an incredibly significant contributing factor. Perhaps the most crucial explosions of technological advancement have been those which facilitate travel and communication, which have quite literally connected the world in a global village, or worldwide human network.
Now, one must acknowledge that the struggle to expand the scope of human rights to include all humanity, regardless of gender or ethnicity, is quintessentially New Aeon. Further, the revolutions our species is now experiencing in terms of sexual identity and preference, should not be underestimated. No doubt, artistic movements are of great significance, and have represented a truly revolutionary force in history; alas, these often only scratch the surface, and go unrecognized or misunderstood by the vast majority, but effects of art continue to ripple outwards for generations without end. Hopefully, I have anticipated many of the themes which characterize the Aeon in the minds of most Thelemites; my apologies if I left any out, as I surely have.
Anyways, the above list only provides a broad outline of some of the changes we have already seen, as no one knows what has yet to come. Still, I think there is one domain of human evolution that stands out as quintessentially transformative, and promising, regarding the future potential of humanity. In my estimation, it is the transformations we are witnessing in the Philosophy of Education, particularly in the study of Child Development and the Psychology of Learning, that will have the greatest impact upon the fulfillment of this New Aeon of the Crowned and Concurring Child.
It is worth noting, that along with the writing of the Book of the Law, the turn of the Aeon (1904) witnessed several of Crowley’s contemporaries (Steiner, Dewey, Montessori, etc.) revolutionizing our understanding of children, with the explicit aim of liberating the Child of the Future from the fear and oppression of the traditional educational system, which Crowley also vehemently rejected in his writings on Education. In this light, I believe that all Thelemites would benefit from reflecting a while upon the systematic traumatization virtually all of us underwent in our upbringing; then, consider the revolutionary prospect of ushering in a new generation of free children, untrammeled by the tyranny of misguided elders, whose imposition of Old Aeon superstitions, has crippled the social, emotional and mental, development of our ancestors for the last several thousand years.
Is it just a coincidence, that just as Crowley was promulgating the Law of Thelema, the progressive education envisioned a generation of children liberated from the stupidity of our ancestors? What better way to usher in the New Aeon, of the crowned and conquering child? Just imagine the social psychological impact of several generations having been spared the abuse of corporal punishment in school or at home, let alone the advantage of society’s growing awareness of developmentally appropriate practice in early education.
I believe that this trend, which has led to the development of more child centered curriculum, aiming at developing the Will of the Child rather than merely breaking it, is of inestimable value. What better way to promulgate the Law than simply fostering the Child’s natural inclination to “Do what thou wilt” and of “love under will.” But of course, pedagogy only represents a fraction of the human domains relevant to the Shift of Aeons; in order for humanity to overcome the history of superstition and tyranny, ignorance and oppression in all forms have to be opposed on every level of human experience. Still, I will insist that the education of children, in accordance with the Law of Thelema, is by far the most crucial factor in securing the development of the Aeon of the Child.
A Revolution in Education
Now, it is no exaggeration to exclaim that the pedagogy of Thelema is truly revolutionary; involving a profound transformation of our understanding of children, and our interactions with them. To my understanding, Thelema has no affiliation with any political party, as it transcends the false dichotomy between liberalism and conservatism. Still, as a philosophy of freedom to “do what thou wilt,” Thelema is by no means apolitical. Certainly, Aleister Crowley took liberties in his attempts to apply Thelema to issues of ethics, and address problems of politics. He borrowed from all sorts of ethical and political theories, from Feudalism to Fascism, Anarchism, Socialism, Capitalism and Democracy, while generally entertaining a pragmatic and utilitarian approach to moral questions. It should be highlighted that Crowley never directly identified with any of these ideologies; in fact, he sharply criticized all ideology. Yet he seemed to recognize that each system had inherent virtues, which might apply at certain times and places; while directly denouncing several of these rather severely for their tendency towards tyranny.
It is as if political and ethical theories only function properly in collaboration with opposing, even contradictory theories, in order to combat the proclivity to devolve into ideological propaganda. I suppose a sort of Thelemic ethic might be summarized like this: to advocate all those social ideals which promote the greater liberty of individuals to do the Will, while opposing all that might thwart that liberty. Alas, this is no plea for complete Anarchy, far from it; for a society might reasonably place certain restraints upon its citizenry, to prevent any individual, or group, from imposing its Will upon any individual, or group. In this way, one might begin to comprehend the complexity of the ethics of Thelema, and understand how different Thelemites might express vast differences of political and moral sentiments, while yet advocating the same Law. One place where this tension between freedom and restraint is most significant, is in the education of children, since they so acutely require a subtle balance of sufficient liberty, with minimal restrictions, to maximize their ability to develop the Will.
Further, it might be argued that the quality of education a child receives, in some respects determines the sort of adult one will become; so that more conservative forms of education tend to reinforce conservatism, whereas liberal education works to promote liberalism. Obviously, the reality is not so clear cut, since the education of any child will always include elements of both tenancies, and of course, extreme imbalances one way or the other, will tend to inspire revolt. In any case, whatever we make of Crowley’s politics, he certainly seems to advocate need for a liberal, even libertarian, general education, in order for individuals to become fully responsible for themselves and their society. Under the pseudonym of J.B. Mason, Crowley, asserts that, “the troubles of America are in great part due to the fact that the men in power are often utterly devoid of all general education.” Certainly, most American politicians were well educate, by contemporary standards, as they are generally bred from the upper classes; so what might he mean by “general education,” if not the sort education he describes elsewhere? Thus, by stating in the same essay that, "It is generally understood by all men of education that the general welfare is necessary to the highest development of the particular," (Concerning the Law of Thelema) Crowley seems to be hinting at the fact that a genuine education, aimed at developing personal freedom, will naturally promote social responsibility.
Elsewhere, Crowley advocates an "aristocratic revolution" by insisting that "education demands leisure" and that "many children... cannot be educated at all in any sense of the word." (Magick Without Tears) Personally, I tend to disagree with the much of Crowley's aristocratic sentiments, including this. In fact, I think it is mostly a matter of personal arrogance, lacking a solid foundation in reality. Still, I think one might discover some truth here. Rather than Crowley's aristocratic revolution, I am inclined towards a much more democratic one; for I see the fact that "There are many children who cannot be educated," more as a flaw in our educational institutions, than any fault of the children. In any case, it certainly is "an abominable waste of both of them and of the teacher to push against brick walls," to try to force children to learn information that does not interest them, in a manner ill suited to their unique characters. Of course, Crowley's sense of the word "education" may be different from my own, but if it is to mean "leading out" and not "stuffing in," it follows that it will look different for everyone. Further, this approach of “leading out” will quite naturally be universally applicable, for it just requires that one patiently observe where the child is, in terms of development, in any given moment, and simply assist the child in expanding the understanding in which ever direction the child is inclined.
It seems to me that to believe a child "cannot be educated," would be to revert back to the old ideals that teachers have always imposed upon children. Here I am reminded of the sentiments asserted by the Libertarian philosopher, Albert Jay Nock: "Our system is based upon the assumption, popularly regarded as implicit in the doctrine of equality, that everybody is educable. This has been taken without question from the beginning; it is taken without question now… The philosophical doctrine of equality gives no more ground for the assumption that all men are educable than it does for the assumption that all men are six feet tall. We see at once, then, that it is not the philosophical doctrine of equality, but an utterly untenable popular perversion of it, that we find at the basis of our educational system." (The Theory of Education in the United States) The principle flaw in this line of reasoning, is the assumption that education is to have but one end in view; which is, the manufacturing of a certain type, modeled after a preconceived ideal, externally forced upon the child.
Rather, I suggest that the problem of inequality in abilities is no longer a serious issue, once one has renounced conformity to external standards, in favor of the intrinsic reward of pursuing the interests of children towards their own ends. If, instead of entertaining the absurd notion that the only aim of education is to manufacture little aristocrats, we broaden our understanding of education encompass the wide variety of methods, whereby all children might be encouraged to develop the full potential of their unique individuality, then each could in fact be educated in a very real sense.
As for the claim that, "anything like a real education demands leisure, the conversation of the wise, the means to travel, and the rest," this may be more or less accurate depending on the individual. I think the principle may be better generalized as a recognition that quality education requires access to quality experiences, which might require a certain degree of leisure, though one might certainly obtain a decent education with little leisure, if properly motivated. No doubt, one may overcome great adversity if only one persists in the pursuit, and endures until the end. Further, at the current state of modern societies, all but the lowest classes have an unprecedented degree of mobility, and access to information via the internet, public libraries and colleges, as well as a wide range of other intellectual resources, Crowley could scarcely have imagined.
Now, as technological advancement becomes more wide spread, there is a new sense in which an "aristocratic revolution" may be envisioned, as the progress of civilization might continuously raise the standard of living for even the poorest people, if only we fight for economic and social justice. In the past, revolutions have always generally fought to level the playing field, by lowering the standard of living for the upper classes. Perhaps, in the future, we might work to abolish poverty without diminishing benefits of luxury; but for now, it is imperative that the poor be entitled to the same basic rights and social privileges as the rich, such as access to quality education.
I fully recognize these as questionable assertions, which may be naively optimistic; still, I believe it is crucial that people take liberties in imagining a better future, if there will be any hope for genuine social progress. In particular, I have in mind the rising access to advances in technology, or social wealth, postulated by Buckminster Fuller as fundamentally revolutionizing the structure of modern societies. Of course, the comparative disparity between the rich and poor, is ever growing, but so is the baseline. The Kings of old lacked many of the luxuries the common people have come to take for granted.
Obviously, it would be difficult to calculate the exact measure of wealth, in terms of access to resources (not just money in the bank), historically, throughout the social hierarchy. In any case, I do not mean to deny or minimize the incalculable suffering of impoverished communities, around the world, who lack access to even their most basic necessities, which perhaps “cannot be educated at all in any sense of the word," due to an abject state of existence. Still, I would argue that these ghettos of poverty are merely political constructions, representing grave crimes against humanity, perpetuated by a system of oppression and exploitation, that we would be wise to dismantle.
I will go so far as to argue that the abolition of poverty is now possible, perhaps for the first time in history, without the necessity of sacrificing luxury. At least, I believe this to be a worthy ambition. Certainly, one might rightly counter that there is such thing as obscene wealth, or "illth" in Fuller's language, which are ultimately destructive. Perhaps there are somethings that no one should own, such as slaves or weapons of mass destruction. Further, I believe a society would be wise to place legal restraints upon the hoarding of excessive resources, that no one individual, or family, could ever actually use. Personally, I think this could be done without lowering their standard of living in any meaningful way; there is no need to prevent the ambitious from accumulating more possessions if they will, but they need not be allowed to pursue global dominance in any enterprise. A people would do well to place safeguards against the abuses of power which arise, when the wealthy have come maintain their status by parasitically draining wealth from the people who actually work to create it. Anyways, this may be a digression, but I believe these social, political and economic, issues lie at the root any educational theory, and require serious consideration by anyone invested in the education of children.
There is yet another sense, in which aristocracy, or rule of the best, might be understood in more Thelemic terms. Traditionally used to justify the right of the wealthy to dominate the poor, the ideal of the aristocrat might better be interpreted as the idea that each individual may be ruled by the best within themselves, to do their best to the best of their ability. Further, if each individual were provided ample opportunity to maximize their full potential, we might find that those considered "servants" might in fact be far superior to their so-called "masters," in many respects. The mere possession of wealth and power, is no guarantee of any excellence in character. It is a well know fact of life that often it is the hardships that one endures which shape the personality, for better or worse, far more than any other factors.
In any case, if access to quality, genuinely individualized education, were virtually universal, society might achieve a natural balance, where a very high degree of success becomes the norm. Then, perhaps civilization might evolve to a point in history where poverty as we know it may become obsolete, and virtually everyone will have access to “the conversation of the wise, the means to travel,” via the internet if nothing else. Anyways, these are complex issues, which I have by no means come to any solid conclusions about. Still, the problems must be faced, one way or another, whether we like it or not, so we had better begin thinking about these things now, before it gets worse.
Education Without Tears
Now that I have rambled on awhile about all the abstract principles underlying the Thelemic understanding of education, some might become weary and demand that all this theoretical jargon be grounded in some practical concerns. So then, what of academics? What are we teaching these children anyways? Of course, first and foremost, education in Thelema will focus on empowering the child to develop the Will, and this might be facilitated in all work and play, with or without any academic objectives, in the traditional sense.
Still, there may be inherent virtue in introducing the next generation to the accumulated knowledge of past generations, so that youth might learn to discern between the wisdom and folly of their ancestors. In a way, it seems that the problem with traditional education is not so much the curriculum, as it is the approach; the aims and methods of the old school are now obsolete. No doubt, a good deal of the old curricula is rubbish, lacking any value whatsoever; but I think that many of the old subjects may be recognized as essential to human development, and represent some of the more significant achievements of our species.
In the light of ancient philosophy, I am inclined to highlight three basic categories of learning at the root of all other domains in education; namely, the Good, the True and the Beautiful. Along these lines, Crowley recognizes “two main lines of teaching which are of universal value to normal children,” which “it is hardly possible to begin too early.” First off, from the beginning, children require an exposure to beauty, in art, music and literature. Thus we might, “accustom his ear from the start to noble sounds; the music of nature and the rhythm of great poetry. Do not aim at his understanding, but at his subconscious mind. Protect him from cacophonous noise; avoid scoring any cheap success with him by inflicting jingles; do not insult him by ‘baby-talk.’" (Magick Without Tears)
In this way the child is confronted with a wide range of quality experiences, right from the start; thus it is one of the principle task of the Thelemic educator, to ensure that children are familiar with all that is beautiful in humanity and the world. Next, it is essential that children be confronted with the truth, and led to understand the difference between mere convention, and genuine reality. Or as Crowley put it, “let him understand, as soon as you start actual teaching, the difference, between the real and the conventional,” (Magick Without Tears) in everything the child is taught.
If we are honest with ourselves, we will be compelled to admit that, “Nobody knows why the alphabet has the order which we know; it is quite senseless. One could construct a much more rational order.” Such is the case with much of our culture and traditions, it is essentially arbitrary, the result of historical accident. Still, much of this might just as well be regarded as natural, since the bulk of our conventions arose out of the immediate necessity of addressing pressing concerns, and have merely persisted for lack of compelling motivations to alter habitual behavior patterns. From this point of view, one can sympathize with Crowley in saying, “I would not accept any emendation from the God Thoth himself; it is infinitely simpler to stick to the familiar order. But explain to the child that this is only for convenience, like the rule of the road; indeed, like almost any rules!” (Magick Without Tears)
To this end, children should be privy to the motivations underlying every rule. Further, any demand placed upon a child, requires a legitimate reason, which should be explained in simple terms that the child understands. As it is said, “Nothing irritates children more than the arbitrary "because I say so." (Magick Without Tears) By degrees, then, a child becomes acquainted with the True and the Beautiful, and thus comes to comprehend the meaning of the Good. After all, what is goodness, but the embodiment of truth and beauty? Is not this the meaning of greatness.
Also, one would do well to keep in mind both the profound significance and relative superficiality of books, as one of the primary tools relied upon in the education of children. Thus, one had “Better mention,” with Crowley, “that literacy is no test of education,” for reading can only ever be supplementary to the first hand experiences of real life. As Crowley points out, “Books are not the only medium even of learning; more, what they teach is partial, prejudiced, meagre, sterile, uncertain, and alien to reality,” so that some books may in fact do more harm than good. In any case, children often learn more on the playground, in the city or out in nature, than they ever could from a book. At the same time, the power of a great book, at the proper moment in a child’s life, should not be underestimated. For Crowley, “the best books are those which make no pretence to accuracy: poetry, theatre, fiction. All others date.” New text books come out every year to replace the old one, when the latter becomes obsolete, but the classics rarely lose their significance.
It has long been recognized by the scholars of antiquity, that there is a certain timelessness animating the great works of classic literature. One reason for this “is that Truth abides above and aloof from intellectual expression, and consequently those books which bear the Magic Keys of the Portal of the Intelligible by dint of inspiration and suggestion come more nearly to grips with Reality than those whose appeal is only to the Intellect.” (Magick Without Tears) Thus, it is of the utmost importance that children be exposed to quality literature from the beginning, that they might come to value the beauty of truth, and learn to appreciate the great works of humanity. In this way, they might learn more than to merely “be good,” in the mundane sense, but be inspired to aspire to that inner greatness, beyond the conventional ideals of good and evil, which is the divine birthright of every human, that is, of every Star.
The Trivium of Thelemic Education
At this point we might ask Crowley, “are there any special branches of learning which you regard as essential for all?” as he was asked in Magick Without Tears. In response, Crowley directly mentions three main branches of learning, crucial to human development, which he identifies as founded in psychology, the kabbalah and magick. He answers emphatically, “Yes... Classics is itself Initiation, being the key of the Unconscious; Mathematics is the Art of manipulating the Ruach, and of raising it to Neschamah; and Science is co-terminous with Magick. These are the three branches of study which I regard as fundamental.” (Magick Without Tears)
Now, if we understand the Classics as referring to all the great work of the past; this can basically begin at birth, by exposure to classic children’s literature, an array of musical masterpieces, covering all cultures and genres, as well as a host of great works of art. An understanding of math and science can also be promoted from the beginning, as long as we always remember the developmental abilities of the child, and discover methods of casually incorporating scientific and mathematical concepts into play. This is actually quite easy to do, so long as one remains aware of the child’s unique learning preferences, and tunes into the child’s current interests at any given moment. Then gradually, with time, the child might come to a solid understanding of these domains of knowledge, as of every other subject of interest, insofar as they all relate back to these three.
Of the classics, Crowley says, “Neglect not in any wise the Study of the Writings of Antiquity, and that in the original Language. For by this thou shalt discover the History of the Structure of thy Mind, that is, its Nature regarded as the last term in a Sequence of Causes and Effects... these Books have lived long and become famous because they are the Fruits of ancient Trees whereof thou art directly the Heir.” (Aleph) In this sense, we might understand ancient literature, along with any of the more significant writing of the recent past, as an integral part of our personal and cultural histories. I personally doubt that it is truly necessary to read ancient writings in the authors language, though it is certainly ideal; but one should make an effort to find decent translations, that do justice to the style and beauty of the original. Anyways, there are so many Classics written in so many different languages, it would be impossible to master all the originals, and one had better study them in translations, than not at all, in my opinion. Further, those works that originated in one’s native tongue should not be neglected, for they have literally defined the meanings of our common phrases. These old books have informed the very structure of our cultures, and thereby our minds; as Crowley says, “thy Mind hath been built up of these Elements, so that in these Books thou mayst bring into the Light thine own subconscious Memories. And thy Memory is as it were the Mortar in the House of thy Mind, without which is no Cohesion or Individuality possible, so that the Lack thereof is called Dementia.” Alas, is not a sort of national dementia, or historical amnesia, the fate of any country whose citizenry is not sufficiently literate, in the higher sense of political, cultural, social and psychological literacy?
Of mathematics, Crowley says, “Study with Diligence in the mathematics, because thereby shall be revealed unto thee the Laws of thine own Reason and the Limitations thereof.” In a very real sense, a working comprehension of the mathematical relations inherent within and between everything in the universe, will clearly demonstrate both the power and the limits of the mind. Thus mathematics “manifesteth unto thee thy true Nature in respect of the Machinery whereby it worketh; and showeth in pure Nakedness, without Clothing of Personality or Desire, the Anatomy of thy conscious Self. Furthermore, by this thou mayst understand the Essence between the Relation of all Things, and the Nature of Necessity, and come to the Knowledge of Form.” (Liber Aleph) If it is to have a lasting and profound effect upon the structuring of a child’s mind, math had better transcend the bleak drudgery of calculating sums, in order to show children the deeper meaning animating geometric and algebraic operations. For, in Crowley’s words, “this Mathematics is as it were the last Veil before the Image of Truth, so that there is no Way better than our Holy Qabalah, which analyseth all Things soever, and reduceth them to pure Number; and thus their Natures being no longer coloured and confused, they may be regulated and formulated in Simplicity by the Operation of Pure Reason, to thy great Comfort in the Work of our Transcendental Art, whereby the Many become One.” (Liber Aleph) Thus I say, when we teach children the fundamental difference between the one and the many, yet reveal the ways in which many are one, and hint at the ever present Nothing that lies beyond all number and form, verily, the child has been initiated into the mysteries of the universe.
Of science, Crowley says, “This also shalt thou seek ardently, that thou mayst comprehend the Variety of the Universe, its Harmony and its Beauty, with the Knowledge of that which compelleth it.” Perhaps “this is not equal to the former two in Power to reveal thee to thy Self,” but with the advent of psychology, and accumulation of psychological research, I cannot help but wonder if science is greater than math and literature, in its power to illuminate the nature of oneself. In any case, “its first Use is to instruct thee in the true Method of Advancement in Knowledge, which is fundamentally, the Observation of the Like and the Unlike. Also, it shall arouse in thee the Ecstasy of Wonder.” (Liber Aleph) Now, it is this wonder of life that education in science must seek to inspire in the child; for science is in essence a Will to know oneself, the natural world and the universe as a whole. In this way, science might “bring thee to a proper Understanding of Art Magick. For our Magick is but one of the powers that lie within us undeveloped and unanalysed; and it is by the Method of Science that it must be made clear, and available to the Use of Man. Is not this a Gift beyond Price, the Fruit of a Tree not only of knowledge by to Life?” For science is magick, that is, the sacred art whereby the individual may come to affect the universe. Further, “there is that in Man which is God, and there is that also which is Dust; and by our Magick we shall make these twain one Flesh, to the Obtaining of the Empery of the Universe.” (Liber Aleph) Thus it is by science that one accomplishes the great work: to “know thyself” and “do what thou wilt.”
This holy Trivium then, of the Classics, Mathematics and the Sciences, may be understood as the backbone of the pedagogy of Thelema. Specifically, when animated by a Love for Life, and the Will to Know, that triad of learning constitutes a truly Liberal Education, one that aims at the ultimate liberation of the pupil. Of course, I am inclined to believe that Crowley had older children or young adults in mind, when speaking of education here; but I see no reason that these basic truths could not be applied to young children, if adapted to accommodate developmental differences. Certainly, these aims and principles might do well to inform the practice of Thelemic parents and teachers, who wish to integrate this understanding into the education of their children. As Thelemites, we can not help but bear witness to the magical significance of everything we do; so it is only natural that these deeper truths might be communicated to children, who are often far more inclined to intuit a simple truth, than many adults who have become lost in abstractions.
As Crowley says, the “Writings thou mayst study to come to the true Comprehension of thine own Nature, and that of the whole Universe, in the Dimension of Time, even as the Mathematic declareth it in that of Space: That is, of Extension. Moreover, by this Study shall the Child comprehend the Foundation of Manners.” (Liber Aleph) These two dimensions represent the depth and range of an individuals consciousness, as the base of a pyramid whereof Science is the apex. In Crowley’s words, “Since Time and Space are the Conditions of Mind, these two Studies are fundamental. Yet there remaineth Causality, which is the Root of the Actions and Reactions of Nature.” (Liber Aleph) Thus one arrives at the conclusion that, as for the domains of knowledge, “No others are in the same class,” (Magick Without Tears) as this trinity, since in some sense all other subjects may be understood as extensions of these three.
Of course, children might not fully comprehend the power and glory of great works of antiquity, much less of math and science, until well into adulthood; yet the seeds of interest that will one day lead to this comprehension, must be sown right from the start, and nurtured along the way, if they are to be firmly rooted. Once one recognizes the ways in which these subjects might be generalized to encompass all other objects of learning, there is no limit to their potential application. In a sense, the Classics represent the foundation of literacy, in the most noble sense, and may be understood to include the whole of Philosophy, Religion, Psychology, Sociology, History, Anthropology and the Humanities. I think Mathematics might best be understood, by children, as a sort of mental gymnastics, with exercises designed specifically to challenge and strengthen the mind; representing a graduated introduction into the domain of pure Logic. Science represents the method of discovery, of exploration and experimentation, whereby each individual might attain Knowledge, Understanding and Wisdom, upon the Path of Truth. This then sets the stage for all further enlightenment, for every new discovery will be illuminated by the light this attainment.
Now, the Professors of Universities are not wrong to subdivide each category endlessly; such is the nature specialization. Yet the express purpose of Elementary Schooling is to provide all children with the opportunity to receive a General Education, so that they might become equipped to gradually specialize in whatever domains they choose. To this end, Thelemic parents and teachers would be wise to lead their children to an awareness of the ultimate unity underlying the great diversity representing each domain, divided and subdivided, ad infinitum absurdum. To be meaningful, education must remain engaged, not just with the mind, but with the heart and body of each child; this is best accomplished by ensuring that learning remains real, tangible and practical, as far as possible.
Thus, Crowley goes on to say that, “Geography is almost meaningless until one makes it real by dint of honest travel, which does not mean either ‘commuting’ or ‘luxury cruises,’ still less ‘globe-trotting.’ Law is a specialized study, with a view to a career; History is too unsystematic and uncertain to be of much use as mental training.” (Magick Without Tears) All of which are valid points. Hopefully, these words might provoke Thelemic teachers and parents to explore geography in a much more engaging manor, by providing children opportunities to encounter the diversity of the natural world and of various cultures, by traveling the neighborhood – other countries if possible, otherwise short nature walks will do – supplementing with books and videos when necessary or helpful. By a thorough exposure to Geography, a child may be led to see the way that cultures adapt to local environments, thereby differentiating themselves from neighboring communities. Along the way, it will certainly prove advantageous to discuss the laws and customs of diverse culture and subcultures, which enables History to be more firmly grounded in the present world, the real life experiences of people today.
Further, we would do well to heed Crowley’s warning against stifling a child’s creative drive by bastardizing art with social expectations, about style or composition. As Crowley says, “Art is to be studied for and by one's solitary self; any teaching soever is rank poison.” (Magick Without Tears) Art, if it is to be meaningful, must always be an expression of the artist, coming from within, and should never be restrictive or imposed from without.
That said, I might as well end this section with Crowley affirming that, “The final wisdom on this subject is perhaps the old "Something of everything, and everything of something." (Magick Without Tears) I hope this simple maxim will serve as a plea for balance in education. It is essential that we sacrifice neither the depth or range of learning, to some preconceived notion about what children need to know. Ultimately, one might say that children need to know everything, but since this impossible, some selection has to be made. In the end, the key is to follow the child’s lead, yet remain ever ready to provoke and encourage the child to go further, down whatever path, always drawing the attention to significant details, which might lead the child to either the end of that path, or the discovery of a new one, where there is something more to learn. Thus, each child may come to love learning, and recognize the desire to learn as an expression of one’s innate aspiration towards Truth.
"Love is the law, love under will."