non-cooperative systems, a branch of mathematics called game theory. It modelled the decisions made by self-interested individuals who operated in an arena devoid of trust. Game theory demonstrated mathematically that the pursuit of self-interest was flawed. The invisible hand may guide and protect, but it could also damage. For example, if a fire broke out in a theatre, self-interest would compel individuals to rush for the exit and push aside people in their way. But if the whole audience did this, more people would be hurt than if everyone left calmly. Another example might be a stock-market panic, or a run on a bank.
The manner in which individuals pursuing their own self-interest harm themselves is known, in economics, as the tragedy of the commons. This analogy dates back to pre-industrial England, when shepherds grazed their flock on shared or ‘common’ ground. Rationally, a shepherd would benefit most by allowing his sheep to eat as much of the grass on the common land as possible, before it was exhausted by the flocks of other shepherds. But the ultimateresult of this logic would harm all shepherds, because the common land would be quickly grazed bare. The best long-term result would be to control the exploitation of the common ground in a sustainable way, as this would offer each shepherd benefits that were smaller in the short term but considerably larger over time. Without such a system in place, rational self-interest dictates that the shepherd must act in a way that ultimately hurts him. A more contemporary analogy would be a corporation that desires to reduce its tax liability and employee wage bill, even though such actions would damage the thriving middle class it needs to purchase its products.
Like Rand’s ‘enlightened self-interest’ and Adam Smith’s ‘invisible hand’, Crowley also had a moral justification for his philosophy. Do What Thou Wilt, he stressed, was very different to Do What Thou Like. This was due to the nature of what he called True Will. True Will was distinct from normal desires, and defined as action that was in harmony with the universe at large. It was action that occurred naturally and which was not undertaken for ‘lust of result’. As he saw it, by being ‘in harmony with the Movement of Things, thy will be part of, and therefore equal to, the Will of God … If every man and every woman did his and her will – the true will – there would be no clashing. “Every man and every woman is a star”, and each star moves in an appointed path without interference. There is plenty of room for all; it is only disorder that creates confusion.’
This idea is essentially Daoist. Crowley took the ideas of the sixth-century BC Chinese writer Laozi and flavoured them with a Nietzschean, proto-fascist outlook that chimed with the early twentieth century. It also reflected Crowley’s own dark worldview, for there were reasons why the press dubbed him the ‘wickedest man in the world’. It was one thing for Crowley to call himself ‘The Beast’, but it’s something else when, as in his case, the person who originally gave him that nickname was his mother.
Crowley’s shocking absence of compassion can be seen in his doomed 1905 attempt to scale the treacherous Himalayan peak Kangchenjunga, which is the third-highest mountain in the world. Crowley was a significant figure in the history of climbing, althoughhis occult reputation overshadows his achievements in this field. After a troubled ascent with basic clothing and equipment and a good deal of discord between Crowley and the rest of his expedition, and after reaching a height of 6,500 metres above sea level in terrible conditions, a number of climbers and porters decided to turn back. As they descended the mountain one of the porters slipped and caused an avalanche. Four people were killed, despite the efforts of two survivors to dig them free.
During all this drama Crowley remained in his tent at the camp above. He
The manner in which individuals pursuing their own self-interest harm themselves is known, in economics, as the tragedy of the commons. This analogy dates back to pre-industrial England, when shepherds grazed their flock on shared or ‘common’ ground. Rationally, a shepherd would benefit most by allowing his sheep to eat as much of the grass on the common land as possible, before it was exhausted by the flocks of other shepherds. But the ultimateresult of this logic would harm all shepherds, because the common land would be quickly grazed bare. The best long-term result would be to control the exploitation of the common ground in a sustainable way, as this would offer each shepherd benefits that were smaller in the short term but considerably larger over time. Without such a system in place, rational self-interest dictates that the shepherd must act in a way that ultimately hurts him. A more contemporary analogy would be a corporation that desires to reduce its tax liability and employee wage bill, even though such actions would damage the thriving middle class it needs to purchase its products.
Like Rand’s ‘enlightened self-interest’ and Adam Smith’s ‘invisible hand’, Crowley also had a moral justification for his philosophy. Do What Thou Wilt, he stressed, was very different to Do What Thou Like. This was due to the nature of what he called True Will. True Will was distinct from normal desires, and defined as action that was in harmony with the universe at large. It was action that occurred naturally and which was not undertaken for ‘lust of result’. As he saw it, by being ‘in harmony with the Movement of Things, thy will be part of, and therefore equal to, the Will of God … If every man and every woman did his and her will – the true will – there would be no clashing. “Every man and every woman is a star”, and each star moves in an appointed path without interference. There is plenty of room for all; it is only disorder that creates confusion.’
This idea is essentially Daoist. Crowley took the ideas of the sixth-century BC Chinese writer Laozi and flavoured them with a Nietzschean, proto-fascist outlook that chimed with the early twentieth century. It also reflected Crowley’s own dark worldview, for there were reasons why the press dubbed him the ‘wickedest man in the world’. It was one thing for Crowley to call himself ‘The Beast’, but it’s something else when, as in his case, the person who originally gave him that nickname was his mother.
Crowley’s shocking absence of compassion can be seen in his doomed 1905 attempt to scale the treacherous Himalayan peak Kangchenjunga, which is the third-highest mountain in the world. Crowley was a significant figure in the history of climbing, althoughhis occult reputation overshadows his achievements in this field. After a troubled ascent with basic clothing and equipment and a good deal of discord between Crowley and the rest of his expedition, and after reaching a height of 6,500 metres above sea level in terrible conditions, a number of climbers and porters decided to turn back. As they descended the mountain one of the porters slipped and caused an avalanche. Four people were killed, despite the efforts of two survivors to dig them free.
During all this drama Crowley remained in his tent at the camp above. He
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