Beyond Transgression: Thelema After the Counterculture Revolution – An Ethnographic Approach to Lived Esotericism in the U.S.

Aleister Crowley (1875-1947) was a key figure in contemporary esotericism, occultism, and spirituality. He founded a new religion called Thelema, which combined ceremonial magic, Yoga, Tarot, Kabbalah, and sex magic. This religion has been spread by various intellectuals, artists, and organizations. In the 1960s, Crowley became a cult figure in counterculture movements—a legend of the occulture, celebrated by rock stars. This was due to Crowley’s emphasis on the liberation of the self, highlighting the experimental, material, and sexual dimensions of religion, which challenged all forms of authority. This revival infused new energy into Crowley’s esoteric groups, such as the Ordo Templi Orientis (O.T.O.).

Thelema has been described by many scholars as the epitome of (post)modernity, emphasizing (hyper-)individualism (Pasi, Jay), transgression (Urban), and syncretism (Bogdan). For many sociologists, this syncretic, postmodern approach to religion is seen as a privatized, ephemeral, and irrelevant phenomenon with little political, social, or moral value (Bruce, Voas). This paper, based on an ethnographic approach, will challenge these assumptions by exploring the social dimensions of Thelema, its rituals, practices, and organizational structures.

If Crowley’s ideas regarding morality, sexual experimentation, drugs, and individuality were revolutionary in the 20th century, they are no longer shocking today; rather, they have become part of mainstream Western culture. Thus, the question now is: how has Thelema shifted from a hostile and conservative religious environment to one where individualism, hedonism, and syncretism are positively embraced? What are contemporary Thelemites searching for? And what is left to transgress in a society that itself is built on transgression?

This research is based on one year of extensive ethnographic fieldwork with the O.T.O. in Salem, Massachusetts (USA) during 2024/2025. It employs a grounded theory approach (Glaser and Strauss), suspending all predefined definitions of esotericism, occultism, and theories about religious modernities. The study reconstructs, using a bottom-up approach, the doctrines, rituals, and organizational structures of Thelemites, with a focus on how Thelema is lived. After an introduction to Salem, known as the “Witch City,” and its influence on the local O.T.O., this paper will discuss the main elements of the O.T.O. in Salem, including: 1) the path of spiritual purification; 2) the importance of community; 3) the significance of art and playfulness; 4) the value of intellectual debate; and 5) a shared morality.

The main element that unites Thelemites is a path of spiritual purification, centered around their syncretic Thelemite beliefs. Some of these Thelemites come from the neopagan community (which is very active in Salem), others from Ceremonial Magic (often former lone practitioners), some from the world of Tarot, and others have been interested in esotericism and occultism and found in the O.T.O. the right place for their spiritual practice.

The second element is the importance of community. Contrary to the perceived hyper-individualism of Thelema, I will demonstrate the significance of the O.T.O. community for its members. Some Thelemites explained how the O.T.O. community provided support during difficult times (such as struggles with drug or alcohol addiction, or psychological issues). Thelemites share their stories—both successes and failures. Everyday life problems are discussed alongside magical practices. This could be called an “emotional community” (Hervieu-Léger), similar to many religious organizations where religious life is not separated from daily life.

The third element is the crucial importance of art, playfulness, exploration, and creativity. Art has always played a central role in Thelema. Crowley “sanctified” several artists and created dramaturgical rituals that overlapped with theatrical performances. Similarly, today, new artists (such as Kenneth Anger, Alan Moore, and Grant Morrison) are regarded in Salem as new religious authorities. Furthermore, the importance of playfulness is evident in events dedicated to Tarot, esoteric crafts (such as the distillation of oil, and the creation of pentacles), and Enochian chess (a four-player chess game, useful both for divination and recreation). Creativity also extends to magical rituals. Each Thelemite has a set of suggested daily practices, but they are encouraged to develop new rituals, experimenting, playing, and mixing different magical techniques. Unlike other religious movements, Thelema emphasizes personal exploration, which for many becomes a spiritual adventure.

The fourth element is the intellectual dimension. The global O.T.O. organizes several cultural events (the Academic O.T.O. and the National O.T.O. conferences), where books are discussed and lectures are given. The local O.T.O. in Salem publishes a magazine, hosts events dedicated to books on Thelema and esotericism in general, and invites scholars to present their research. Many of Salem’s followers are planning or writing books on Thelema. This bookish culture is not limited to O.T.O. scholars but appears to be transversal, involving people from various professions and backgrounds.

The fifth element is a sense of shared morality. This might seem counterintuitive for a religious movement that has made individuality, transgression, and immorality its trademark, but in the everyday life of the O.T.O., I found a strong sense of the common good and inclusiveness. Thelemites are particularly sensitive to issues of gender, sexual orientation, climate change, and ethnic and cultural diversity. In short, the Thelemites I met could be described as “progressive liberals.” This could be influenced by Massachusetts (a blue state), but it is also confirmed by the American O.T.O., which recently condemned bigotry, racial supremacy, and homophobia during a time when these phenomena have resurfaced.

To summarize, the everyday practice of Thelema expressed by the O.T.O. in Salem seems far removed from the transgressive, orgiastic, and antinomian Thelema described in the 20th century by its disciples (who referred to it as the “wild days”) and by many scholars. This shift is due to a progressive process of institutionalization that has transformed Thelema from a chaotic religious sect (not in a pejorative sense, but sociologically speaking) into a well-organized religious denomination with shared values, organizational structures, and a sense of belonging. This paper is a first attempt to describe how Thelema is lived in everyday life and its process of institutionalization.