Hay una historia típica de IUE aunque no objetivable ni en la exploración ni en la urodinámica. Tanto el cuello como la uretra proximal están cerrados

Beast” after the Antichrist, a name he delighted in using later in life, calling himself the Beast of the Apocalypse.

Crowley was drawn to the occult and was fascinated by bl ood, torture, and sexual degradation; he liked to fanta- size being degraded by a “scarlet woman.” He combined these interests in a lifestyle that shocked others and rev- eled in the attention he drew. He was in his teens when he adopted the name Aleister.

In 1887, Crowley’s father died, and he was sent to a Darbyite school in Cambridge. His unhappy experiences there at the hands of a cruel headmaster made him hate the Darbyites.

Crowley studied for three years at Trinity College at Cambridge but never earned a degree. He wrote poetry, engaged in an active bisexual life style, and pursued his occult studies—the Great Work—the latter of which were inspired by The Book of Black Magic and of Pacts by art hur edwar d wait e and The Cloud Upon the Sanctuary by Carl von Eckartshausen. In his fi rst volume of poetry published in 1898, Crowley foreshadowed his occult excesses with his statement that God and Satan had fought many hours over his soul. He wrote, “God conquered—now I have only one doubt left—which of the twain was God?”

Crowley was in his third year at Trinity when he for- mally dedicated himself to magick—which he spelled with a k to “distinguish the science of the Magi from all its counterfeits.” He also pledged to “rehabilitate” it. He saw magic as the way of life, a path of self-mastery that was achieved with rigorous discipline of the wil l illumined by imaginat ion.

After leaving Trinity, Crowley took a fl at in Chancery Lane, London. He named himself Count Vladimir and pursued his occult activities full-time. Stories of bizarre incidents circulated, perhaps fueled in part by Crowley’s mesmerizing eyes and aura of supernatural power. A ghostly light reportedly surrounded him, which he said was his astral spirit. One of his fl at neighbors claimed to be hurled downstairs by a malevolent force, and visitors said they experienced dizzy spells while climbing the stairs or felt an overwhelming evil presence.

In 1898, Crowley went to Zermatt, Switzerland, to mountain climb. He met Julian Baker, an English occult- ist, who in turn introduced Crowley back in London to George Cecil Jones, a member of the her met ic or der of t he gol den dawn. At Jones’s invitation, Crowley was ini- tiated into the order on November 18, 1898. He took the magic al mot t o Frater Perdurabo (“I will persevere.”) He used other names, among them Mega Therion (“the Great Wild Beast”), which he used when he later attained the grade of Magus.

Crowley was already skilled in magic when he joined the Golden Dawn, and its outer First Order bored him. He was intrigued, however, by the skill and knowledge of one its members, al l an bennet t , whom he met in 1899. Ben- nett invited Crowley to live with him for a time in his Lon- don fl at. Bennett taught Crowley Eastern mysticism and material from the Golden Dawn’s inner Second Order.

SAMUELLIDDELLMACGREGORMATHERS, ONEOFTHEFOUND-

ERSOFTHE GOLDEN DAWN, TAUGHT CROWLEY AB REM ALINM AGIC FROM ANOLDM ANUSCRIP T, The Sacred Magic of Abra-Melin

the Mage, which Mathers had translated. Mathers believed

the manuscript was bewitched and inhabited by an entity. The magic prescribed a rigorous six-month program conducted in complete withdrawal from the world, after which the initiate would make t al ismans that would bring money, great sexual allure, and an army of phantom sol- diers to serve at his disposal. Crowley intended to undergo this rite beginning at Easter 1900 at Boleskin Manor, his house in Scotland.

His plans were disrupted by internal fi ghting in the Golden Dawn. In late 1899, Crowley was refused initiation into the Second Order because of his active homosexuality. Mathers, who was by then living in Paris, was incensed. In January 1900, he invited Crowley to Paris, and initiated him into Adeptus Minor grade of the Second Order in the at the Golden Dawn temple there.

The London temple was not pleased, and when Crowley appeared there to claim his rightful magical manuscripts accorded his new rank, he was dismissed empty-handed. The Golden Dawn, under the leadership of f l or ence f ar r , deposed Mathers.

Crowley, Aleister 63

Aleister Crowley as a young man in ceremonial magic garb.

In April 1900, Crowley again went to Paris at the behest of Mathers, who threatened magical punishment of the London rebels. He authorized Crowley to go back to London as his offi cial representative, install those loyal to Mathers as the new chiefs, and seize the ritual vault. How- ever, Crowley was rebuffed again, and adept s of the tem- ple, which was now under the direction of wil l iam but l er yeat s, marshaled an occult attack on Crowley.

Crowley broke into the temple and seized possession of it, but the rebels gained it back and changed the locks. Crowley reappeared the next day, dressed in full Highland garb and black mask. Yeats called the police and had him taken away.

Soon after this escapade, Crowley suddenly left for New York. The Golden Dawn expelled him. His relation- ship with Mathers ended badly as well; in 1910, Mathers sued him in court to try to stop him from publishing the secret Golden Dawn rituals in his magazine Equinox. Mathers lost.

From 1900 to 1903, Crowley traveled extensively, vis- iting the Far East and delving deeper into Eastern mysti- cism.

In 1903, he married Rose Kelly, the fi rst of two wives. Kelly bore him one child, a daughter, Lola Zaza. Their honeymoon lasted several months. In 1904 they were in Cairo, where Crowley was attempting to conjure sylphs, the el ement al s of the air. On March 18, 1904, Rose sud- denly began to trance channel, receiving communications from the ast r al pl ane that the Egyptian god, Horus, was waiting for Crowley. The communicating entity was a mes- senger, aiwass. For three days, Aiwass dictated information to Crowley. The result was Liber Legis, better known as The

Book of the Law, Crowley’s most important work. Central

to it is the Law of Thelema: “Do what thou wilt shall be the whole of the Law.” The law has been misinterpreted to mean doing as one pleases. According to Crowley, it means that one does what one must and nothing else. Perfect magic is the complete and total alignment of the wil l with universal will, or cosmic forces. When one surrenders to that alignment, one becomes a perfect channel for the fl ow of cosmic forces.

Besides the Law of Thelema, the book holds that every person is sovereign and shall be self-fulfi lled in the Aeon. “Every man and every woman is a star,” it states. However, the Aeon of Horus would be preceded by an era of great violence, aggression, and fi re.

Aiwass told Crowley that he had been selected by the secr et chief s, the master adept s behind the Golden Dawn, to be the prophet for the coming Aeon of Horus, the third great age of humanity. Crowley genuinely believed that the Aeon of Horus would spread around the world like a new religion—Crowleyanity—and replace all other religions.

The Book of the Law remained a focus of Crowley’s life for

the rest of his years.

Crowley insisted that he never understood all of what was dictated. However, the style compares to some of his other writings, suggesting that the material may have

originated in his subconscious. The promised self-fulfi ll- ment seemed to elude him. Throughout his life Crowley believed that he had the ability to manifest whatever he desired, including large sums of money, but after squan- dering his inheritance he was never able to do so.

After returning home to Scotland, Crowley informed the Golden Dawn that he was its new head, but he received no reply. He then determined that Mathers had launched a psychic attack against him, and he responded by summon- ing Beezlebub and his demons to attack back. (See psyc hic vampir e.)

Crowley had a prodigious sexual appetite and had numerous mistresses, some of whom he called “scarlet women” and some of whom bore him illegitimate chil- dren. He was fond of giving his women “serpent kisses,” using his sharpened teeth to draw blood. He branded some of his women and eventually abandoned all of them to drugs, alcohol, or the streets. Crowley tried unsuccessfully to beget a “magical child.” He fi ctionalized these efforts in his novel, Moonchild (1929).

Crowley believed he was irresistibly sexually attrac- tive because he doused himself daily with “Ruthvah, the perfume of immortality.” The perfume, a mixture of three parts civet, two parks musk, and one part ambergris, was rubbed into his hair and skin. The scent, he said, would cause others to obey his commands without realizing that they were doing so.

Rose descended into alcoholism, and in 1909, she divorced Crowley on grounds of adultery. The same year, Crowley began a homosexual relationship with the poet vic t or neuber g, who became his assistant in magic. Their most famous workings together took place in 1909 in the desert south of Algiers, when they performed a har- rowing conjuration of the demonic Dweller of the Abyss, c hor onzon. Crowley was inspired to incorporate sex into the r it ual , and he became convinced of the power of sex magic. By 1910, he was involved with the or do t empl i or ient is sex magic occult order and in 1912 was invited to head the organization in Britain. He took the magical name baphomet .

From late 1914 to 1919, Crowley lived in the United States, where he was unsuccessful in rousing much interest in the Aeon of Horus. He kept a record of his prodigious sexual activities, which he titled Rex de Arte Regia (“The King of the Royal Art.”) Many of the prostitutes whom he hired had no idea that he was actually involving them in sex magic. He and one scarlet woman of the moment, Rod- die Minor, performed sex magic and drug rituals—by then he was addicted to heroin—for the purpose of communi- cating with an entity Crowley called the wizard Amalan- trah who existed on the ast r al pl ane.

In 1916, Crowley initiated himself into the rank of Magus in a bizarre black magic rite involving a frog. The hapless creature was offered g ol d, frankincense, and myrrh, then was baptized as Jesus, and was worshiped as God incarnate. After a day of this, Crowley arrested the frog and charged it with blasphemy and sedition, sentenc-