In my previous post on The Cult of Intelligence, I speculated that Aleister Crowley’s cult in Cefalù, the “Abbey of Thelema”, had research goals similar to those of MK ULTRA.
I’ve since read more about the “Abbey” and was shocked to find that not only did Crowley’s cult anticipate the more sensational MK ULTRA research, but Crowley employed sophisticated “social influence” techniques which I wrote about in The Banality of Mind Control. Crowley’s cult drew from Freud’s theories and attacked the family just like the Sullivanian cult would do nearly forty years later. Crowley’s Cefalù experiment was the forerunner to much American-lead mind control research during the twentieth century.
This matters, readers, because while Crowley probably did have some genuine interest in the occult, he was always an intelligence agent first and foremost. Crowley viewed the world through an ‘intelligence’ lens– and did so since 1913 at least, when he wrote this on a visit to Russia:
Though little agitation was apparent in the general atmosphere of the Fair [at Nizhny Novgorod] the shrewd, astute, subtle, linx-eyed, past master, analytical, psychic, eerie, hard-bitten Secret Service Chief could nose there was a certain discontent with the regime. [From Crowley’s notes to his poem The Fun of the Fair.]
Everything that Crowley touched was open to being used by Britain’s intelligence services. This seriously undermines the religious sincerity of the occult work Crowley undertook, and leads me to wonder why Anglo-American spooks were promoting Crowley’s brand of the occult in their home territory.
Not only were Anglo-American spooks promoting ‘Crowleyesque’ occult ideas; this promotion was sustained over the course of nearly seventy years and spread to the USA by way of NYC. From his base in NYC, British/Canadian spy William Stephenson set up what became America’s ‘Central Intelligence Agency’ in the early Forties; in the 1950s the CIA’s MK ULTRA project dutifully jumped in where Crowley’s ‘mind control’ work had run out of money.
How close was Crowley to William Stephenson’s NYC spy machine? Crowley earned his American spy-boots in New York City during WWI. He worked to discredit anti-war and anti-British sentiments by pretending to be a rabid, pro-German, pro-Irish Nationalist pundit. Biographer Richard Spence believes Crowley played a role in the sinking of the Lusitania, which was used to pull America into WWI. Crowley had mastered Stephenson’s bag of tricks when ‘Intrepid’ was still a boy in school.
I suggest, readers, that the genesis of organizations like the OSS and CIA lies in the careers of Aleister Crowley and like-minded men. Seeing as the entire world is, in one way or another, suffering from the consequences of these mens’ choices, I believe it’s worth our time to reexamine what Crowley was doing.
In this post I’ll put forward that Crowley’s mind-control tactics were drawn from the “system of control” first devised by Adam Weishaupt. Crowley paired Weishaupt’s system with Edward Kelley’s tactics for exploiting the power of belief. I’ll then look at how Crowley’s tactics at Cefalù tally with Philip Zimbardo’s observations on “social influence”, as well as Amy Siskind’s and Daniel Shaw’s observations from their time in cults.
While Crowley had a shockingly sophisticated understanding of mind-control techniques, he hadn’t quite figured out who were the best targets for recruitment– Crowley had a lot of disillusioned followers, and by the time of his death only Jack Parson’s Los Angeles chapter was still on good terms with “The Beast”.
Finding the right target is important. My suspicion is that a large part of the MK ULTRA project aimed at identifying good targets for control, or encouraging the formation of more good targets. That’s where Crowley struggled, and I’ll be looking at the work of John W. Gittinger and his Personality Assessment System in the future.
Right now, let’s get on with Crowley and what he learned from the abortive ‘Illuminati’.
Throughout history, many intelligence professionals have been interested in the occult; by ‘occult’ I mean practicing magic and employing ‘secret knowledge’ to bring about their own will. I believe that the reason for this dual-interest is because both the occult and espionage are about establishing “systems of control”, they’re a natural pairing.
I wrote about “systems of control” while exploring Dr. Philip Zimbardo’s work on mind control. As a quick reminder, here’s how Zimbardo defines that phrase:
The behavior of large numbers of people must be managed efficiently. For this reason, persuaders develop “systems of control” that rely on basic rules and roles of socialization and that impart a sense of belonging. When interaction among people is restricted to interchange between their social roles, however, it becomes easier for ethical, moral, and human concerns to take a back seat. [From On Resisting Social Influence, with Susan Andersen]
Running an intelligence agency requires controlling large numbers of people; people who may not always feel it’s in their interest to cooperate with their intel handlers. Cults, secret societies and criminal organizations all face this same organizational problem– it’s not enough to collect information, a leader must have reliable minions to act on the information. The intelligence community’s ‘cooperation’ problem has been around a long time.
One way to get around this problem is to recruit people who are predisposed to identify with authority or who are naïve about the world and their own interests. Another way around is to collect ‘dirt’ on one’s followers, so that they can be blackmailed into obedience if necessary. Bearing this in mind, I’m going to provide a quote from Libido Dominandi: Sexual Liberation and Political Control by E. Michael Jones, which deals with the papal suppression of the Jesuits (1773) and the founding of the Illuminati:
The significance of the Illuminati lay not in its political effectiveness (it existed a little more than eight years), but rather in its method of internal organization. In borrowing freely from both the Jesuits and the Freemasons, Weishaupt created an extremely subtle system of control based on manipulation of the passions. Borrowing the idea of examination of conscience from the Jesuits and sacramental confession from the Catholic Church to which the Jesuits belonged, Weishaupt created a system of “Seelenspionage” that would allow him to control his adepts without their knowing that they were being controlled…
Weishaupt had not just issued a manifesto calling for revolution, he had created a system of control that would create disciplined cells which would do the bidding of their revolutionary masters often, it seemed, without the slightest inkling that they were being ordered to do so…
Weishaupt took the idea of examination of conscience and sacramental confession from the Jesuits and, after purging them of their religious elements, turned them into a system of intelligence gathering, spying, and informing, in which members were trained to spy on each other and inform their superiors. Weishaupt introduced what he called the Quibus Licet notebooks, in which the adept was encouraged to bare his soul for the inspection of his superiors…
Weishaupt created a technique of what came to be called “Seelenspionage,”or spying on the soul, whereby the superiors in the Illuminati could get access to the adept’s soul by close analysis of the seemingly random gestures, expressions, or words that betrayed the adept’s true feelings.
As part of the systematization of this semiotics, Weishaupt, not unlike Alfred Kinsey 150 years later, developed a chart and a code to document the psychic histories of the various members of the Illuminist cells. In his book on the Illuminati, van Duelman reprints the case history of Franz Xaver Zwack of Regensburg. In it we see a combination of the Kinsey sexual history, the Stasi file and credit rating all rolled up into one document whose purpose is control.
I was struck by the similarity between Weishaupt’s methods and the potential of the PRISM dragnet spying program; or government programs like the ‘Insider Threat Initiative‘. It seems that “systems of control” haven’t changed much since 1777. According to Richard Spence in Secret Agent 666, Aleister Crowley, British Intelligence and the Occult, one of the first mystics Crowley studied was a protegé of Adam Weishaupt’s, Karl von Eckartshausen.
The Illuminati was an Enlightenment organization and therefore lacked an important element: the certainty and totality of God. After a few years Weishaupt began to quarrel with his aristocratic co-founder and the organization splintered. Later students of ‘mind-control’ recognized that Weishaupt’s ‘system of control’ could be strengthened by exploiting the power of belief and investing the cult’s leadership with supernatural powers. Dr. John Dee’s occult writing was a natural place to look for inspiration; early in his career Crowley made a point of copying Dr. Dee’s writings during one of his trips to Oxford University.
Dr. John Dee (1527-1609) was part of Queen Elizabeth I’s espionage network; he was a mathematician and is credited with smuggling crucial navigation instruments out of Belgium which helped Her Majesty’s Navy remedy their ‘technology gap’. As he got older, he became more interested in Kabbalah and ‘controlling spirits’ through magical means. Dee came under the influence of a fraudster and confidence artist named Edward Kelley, who claimed to be able to talk to spirits and raise the dead.
The later half of Dee’s life was something of a tragi-comedy, as he loaned his library, his wife and his fortune to Kelley in exchange for Kelley’s cooperation in ‘talking with angels’ and uncovering magical secrets (and power). The product of this slow fleecing was a book titled Monas Hieroglyphica which is interpreted as a guide to Enochian Magic– invoking and controlling spirits.
Aleister Crowley saw the potential of fusing Weishaupt’s system and Kelley’s ‘Enochian Magic'; Crowley put this hybrid cult in the service of Britannia’s spooks at Cefalù.
Crowley’s Cefalù psyop was one that any student of cult dynamics would recognize: he established a system of control by encouraging isolating behavior and unhealthy power-worship. The ‘Abbey of Thelema’ appears to be his largest mind-control undertaking and his longest sustained media assault. It was also his most cynical abuse of his followers: Crowley began by recruiting two young, working-class, single mothers (Leah Hirsig and Nina Shumway) for his ‘sex magick’ and then used them to garner publicity through prurient media stories about orgies and bestiality.
The best reference I’ve found for details on the Cefalù cult is in the sympathetic biography of Crowley by Lawrence Sutin, Do What Thou Wilt: A Life of Aleister Crowley. The following quotes come from this book and show which control tactics ‘The Beast’ learned from Adam Weishaupt, as identified by E. Michael Jones.
She [Leah Hirsig] persuaded Crowley to review Shumway’s [Nina Shumway] magical diaries for the period. (All members of the Abbey kept such accounts to chart their spiritual progress.) Upon doing so, Crowley was “utterly appalled at the horrors of the human heart. I never dreamed such things were possible. I am physically sick– it is the greatest shock of my life. I had this mess in my own circle. It poisoned my work; it murdered my children.”
How Shumway’s alleged depravity ran against Crowley’s teaching is difficult for me to determine.
What about Weishaupt’s compromising “sexual histories”? One of the chief purposes of the ‘Thelemic Abbey’ at Cefalù was to encourage acolytes to engage in compromising sexual acts; the more lewd the better– better for ‘magick’, of course! Crowley’s personal homosexual proclivities were very useful to that end; he offered himself to at least one male acolyte as a painted, cheap, old “New Orleans” hooker. (See the wall painting below!) The acolyte wasn’t interested.
You can’t talk about Aleister Crowley without talking about sex. Sex is useful to manipulators only if it can be diverted down the right channels. I’ll remind readers of Siskind’s observations on how sex was used by the Sullivanians:
The developement of my sexuality and my sense of myself as a sexual being was deeply affected by my experiences with Ralph Klein [a Sullivanian leader]. His voyeuristic comments and attitude impacted me in the sense that I believe I acted in ways that I wouldn’t have otherwise. My early experimentation with sexual activity may or may not have taken place without his input, but I don’t think that my objectification of myself would have been the same. I was taught to distance my sexual feelings from my other emotions. Thankfully, I wasn’t always able to achieve this separation; but at certain points in my life I did have sexual encounters that were fairly impersonal. In the Sullivan Institute community, for anyone to become deeply emotionally involved with one person was considered dangerous.
Sex is useful for isolation if it can be divorced from its role in creating family. (Amy Siskind was also discouraged from having children by her Sullivanian manipulators.) Promoting promiscuous sex (sex that will never build strong relational bonds) or sex that will never result in offspring, is a great way of misguiding people’s natural tendency toward forming family groups and ensuring Nature will never pull the follower away from the cult.
Crowley’s particular take on using sex for isolation was perverting it towards power-worship by making it just another magical tool for self-aggrandizement. Crowley was interested in heterosexual sex and sodomy toward this end. You can read a sympathetic account of Crowley’s “sex magick” here:
Rejecting the prudish hypocrisy of the Victorian Christian world in which he was raised, Crowley identified sex as the most powerful force in life and the supreme source of magical power. Taking an apparent delight in outraging the British society of his time, Crowley made explicit use of the most “deviant” sexual acts — such as masturbation and homosexuality — as central components in his magical practice. At the same time, Crowley was also one of the first Western authors to taken an interest in the Hindu and Buddhist traditions of Tantra… One need now only browse the shelves of any Barnes and Noble bookstore or surf the endlessly proliferating web-sites on the Internet to discover the secrets of Tantra, Sex Magick and Tarot, practice Tantra without Tears or even engage in Wicca for Lovers. [From Unleashing the Beast by Keith Urban]
The excerpt above comes from an essay which ends with this question:
Thus, one might well argue that we are now living in a kind of “post-orgy world,” after all the great social and sexual revolutions have broken every imaginable taboo. Yet this has left us in a strange “undefined state,” in which we are left questioning our very being. As Jean Baudrillard observes, “The orgy is over, liberation is over…After a culture based on prohibition…this is a culture based on the questioning of one’s own definition: ‘Am I sexed? What sex am I?’…Liberation has left everyone in an undefined state…This is why there’s so much love-making.” [121] After all, as Crowley seems to have asked himself in the end, what is there left to do after every forbidden desire has been indulged and every taboo transgressed?
I’ll answer Urban by reminding him that Crowley’s initial followers were single mothers who struggled to make ends meet. After the orgy comes old age and children– after the orgy comes vulnerability– and the desire for protection from the powerful, at any price. Crowley understood vulnerability before he even got started in Sicily; he knew that single, vulnerable, mothers would make reliable followers. There would be no point burdening himself with other mens’ children if Crowley didn’t understand how to exploit single mothers’ vulnerability.
Crowley’s Cefalù cult had anti-family ideology based on Freud’s theories which the Sullivanians would copy almost forty years later:
Crowley gave Hansi [Hirsig’s boy] and Howard [Shumway’s child]– whom he nicknamed “Dionysus” and “Hermes”– their first lessons in rock climbing. As they were mere toddlers, the ascents he chose must have been mercifully short. But the attitude Crowley displayed here was typical. Under his Thelemic creed, children were to be raised with full freedom to explore their talents and interests. Parents– especially mothers– were to refrain from fussing and over-protecting. The absence of hovering care, Crowley believed, could reduce the impact of the Freudian Oedipal complex, the remnants of which Crowley abhorred in himself.
Freedom from “fussing and over-protecting” can have different interpretations, so let me elucidate: little Hansi and Howard’s freedom from hovering parental care was ensured by Crowley, Hirsig and Shumway’s raging drug addictions. Conditions were so bad for the boys that when Hirsig’s sister came to rescue Hansi, she was given immediate custody on the grounds that the Abbey– a remarkably dirty place per Crowley’s orders– was unfit for children. At the time that Hirsig lost custody of Hansi, she was in Paris with Crowley on one of his many missions there.
Crowley understood how to isolate by attacking the family, immediate and extended, as early as 1907 when he tried to make a disciple of the Earl of Tankerville. The Tankerville incident occurred well before Cefalù, but it shows the depth of Crowley’s understanding:
For all his nervousness and vices, Tankerville was devoted to his family– a trait Crowley viewed as a sentimental encumbrance from which his student required extraction…
The Earl’s wife remained a persistent distraction, as were the children. It was essential that they [Crowley and the Earl] make a Great Retirement together. Crowley decided upon Morocco, by way of Paris, Marseilles, and Gibraltar. “I was of course in paradise,” Crowley wrote, “to be once more among Mohammedans, with their manliness, straightforwardness, subtlety and self-respect!” The trip was, plainly, a fulfillment of Crowley’s own desires, with the further hope that Tankerville, once forced into unfamiliar and rigorous conditions, would cast aside his Anglo-Saxon fears and prejudices. This was Crowley’s standard prescription for spiritual transformation… [From Lawrence Sutin’s Do What Thou Wilt]
In the Middle East and North Africa, homosexuality is not exactly encouraged but they do turn a blind eye to it, so the appeal for Crowley is clear. If you’ve ever noticed how expatriates’ behavior can come unhinged in an alien culture, you’ll understand why Crowley would wish to take his aristocratic quarry there. The Earl was not a good choice for indoctrination and quickly saw through Crowley in Morocco.
If Crowley could convince a target to join the Abbey, then life for them in Cefalù was highly regimented– just as life was for the Sullivanians, Siddha Yoga followers and for people in many other cults:
The training time frame would be just over three months. There would be an initial three days during which one was treaded graciously as a guest with an orientation on Abbey life. After this, one was either to leave or set to work. If the latter choice was made, there would be a day of silence, followed by three days of instruction, and then the taking of a solemn Magical Oath to pursue the Great Work pursuant to the teachings of Crowley’s A:.A:.. The remaining weeks were devoted principally to the study of Crowley’s writings, as well as careful yogic and magical practice (all to be carefully recorded in a diary, which was to be left available for others at the Abbey to read, so that all could learn from each other’s work) and manual labor essential to abbey functions… As for recreation, the Thelemites frequently shocked the Cefalù natives by their preference for nude bathing.
Regimented lifestyles are part of what Zimbardo termed “Basic Training in Compliance”. Crowley established a greeting ritual which everybody at the Abbey had to use: “Do what thou wilt shall be the whole of the law” followed by “Love is the law, love under will”. If you didn’t use this greeting, you were evicted from the building. :)
Crowley also exploited what Zimbardo identified as “saturation and detachment”: Acolytes at the Abbey were not allowed to read beyond Crowley’s teachings, if they were, they were punished. Crowley painted a special room with pornographic scenes that he wanted his followers to immerse themselves in and become desensitized to– more on that later. In a nutshell: Crowleyesque weirdness had to become the new ‘normal’ for Thelema devotees.
Much like Daniel Shaw’s experience with his guru at Siddha Yoga, Crowley was fond of shaming his followers with emotional, verbal and sexual abuse, which included making them eat goat dung for its ‘enlightening’ effect.
Crowley was a great believer in pushing his students to the limit through means including intensive verbal abuse: The more difficult the training, the more a student would gain– if he was worthy… [Lawrence Sutin, Do What Thou Wilt]
Crowley’s experiment at Cefalù showed remarkably sophisticated mind-control tactics, especially considering he implemented them forty years before the Sullivanians or MK ULTRA; and sixty years before Zimbardo wrote about resisting social influence. However, Cefalù was always a control experiment, and an exercise in manipulating the British and American media, it was never a real spiritual movement. Cefalù was about controlling large groups of people.
To prove this point, I put it to readers that Crowley wrote a tourist brochure about his pornographic bedroom murals in the Abbey’s ‘Chamber of Nightmares’ as soon as the paintings were finished– before an innocent ‘spiritual explorer’ could have been sure that his painting ‘therapy’ even worked and before the Abbey had attracted anyone besides Crowley and his two concubines:
The brochure raptly assured potential visitors– from whom Crowley hoped to draw new disciples– that the purpose of the Chambre “is to pass students of the Sacred Wisdom through the ordeal of contemplating every possible phantom which can assail the soul. Candidates for this initiation are prepared by a certain secret process before spending the night in this room; the effect is that the figures on the walls seem actually to become alive, to bewilder and obsess the spirit that has dared to confront their malignity.” This secret process may have involved one or more drugs. Opium, ether, cocaine, heroin, laudanum, hashish, and anhalonium were in constant supply at the Abbey, and Crowley administered them to himself in the Chambre on an almost nightly basis. The brochure described, in the third person, the self-purgation that Crowley pursued in the Abbey:
“Those who have come successfully through the trial say that they have become immunized from all possible infection by those ideas of evil which interfere between the soul and its divine Self. Having been forced to fathom the Abysses of Horror, to confront the most ghastly possibilities of Hell, they have attained permanent mastery of their minds. The process is similar to that of “Psycho-analysis”; it releases the subject from fear of Reality and the phantasms and neuroses thereby caused, by externalizing and thus disarming the spectres that line in ambush for the Soul of Man.” [From Sutin’s Do What Thou Wilt]
This is an example of one of Crawley’s “nightmare” paintings at the Abbey:
Perhaps Crowley’s methods inspired the “Hyper-Realistic Training TM” gurus at Strategic Operations Inc, too!
As I mentioned before, Crowley struggled to attract ‘tourists’, and by the end of his life his only followers were in Los Angeles– the followers he had the least personal contact with. (Jack Parsons, the rocket scientist with high-level intelligence connections, was head of the Los Angeles Thelema chapter for a while.) Despite this failure, Crowley never lost his friends in dark places.
Crowley’s system of control was of interest to British military intel agent Capt. M.E. Townshend, one of many British spooks to have dealings with ‘The Beast’. Later in Crowley’s career he would establish a printing press with Major Robert Thynne and Major J. C.S. Mac Allen, called the Mandrake Press, which was designed to publicise Crowley’s ideas. Crowley biographer Lawrence Sutin can’t get his head around why the two Majors were interested in Crowley’s occult writing.(!)
Richard Spence, author of Secret Agent 666: Aleister Crowley, British Intelligence and the Occult opines that Crowley’s ‘real’ reason for being in Sicily was to spy on French and Italian naval movements at the behest of intel officer Everard Fielding, who I first mentioned in my post about “Hellish Nell“. Spence doesn’t attempt to explain Crowley’s relentless media courtship, which is only to be expected, as Spence (a Washington D.C. favorite) avoids investigating the parts of Crowley’s life which smell like occult-related psychological operations against the British public.
There are many people today who want to believe that Aleister Crowley was something more than an agent provocateur and an exploitative cult leader in His Majesty’s Service. They want to believe Crowley’s philosophizing has some merit beyond control, much like any cult member runs from the pain of disillusionment. I suggest that these desperate Crowley-believers have as much hope of finding spiritual enlightenment in the declassified MK ULTRA papers.
Throughout Crowley’s career (probably 1897 to his death), he used the cover of a magician or mystic during missions for British Intelligence– this fact doesn’t appear to cause contention. However, believers seem to assume that at some point the ‘cover’ transformed into a true religious quest and that Crowley’s courting the press– especially around his cult in Sicily– was something other than a psyop aimed at the Anglo-American public.
I encourage readers to consider the possibility that Crowley’s Cefalù experiment was conducted with the British public in mind; that Crowley’s scandalous media forays in the U.K. were no less ‘spooky’ than his scandalous media forays in NYC.

Nina Hamnett, a sort of ‘Roaring Twenties’ version of Tilda Swinton, was an acquaintance of Crowley and wrote this article for about him in 1934. Celebrities and similar scandals would ‘plague’ the Abbey during its short life in the early 1920s. (Click on image to enlarge.)
Even though the exploitative nature of Crowley’s undertakings has been well known since the 1930s, Crowley’s legacy was repackaged and marketed in the 1960s by cultural icons like Lucifer Rising creator Kenneth Anger, The Beatles and Led Zeppelin. Even today outfits like the BBC and the History Channel push Crowley, despite the fact that Emperor Aleister has no clothes. Is it possible that someone is still trying to mess with our heads?
