Religious beliefs
[Parsons] treated magic and rocketry as different sides of the same coin: both had been disparaged, both derided as impossible, but because of this both presented themselves as challenges to be conquered. Rocketry postulated that we should no longer see ourselves as creatures chained to the earth but as beings capable of exploring the universe.
Similarly, magic suggested there were unseen metaphysical worlds that existed and could be explored with the right knowledge. Both rocketry and magic were rebellions against the very limits of human existence; in striving for one challenge he could not help but strive for the other.
—George Pendle[176]
Parsons adhered to the occult philosophy of Thelema, which had been founded in 1904 by the English occultist Aleister Crowley following a spiritual revelation that he had in Cairo, Egypt, when—according to Crowley's accounts—a spirit being known as Aiwass dictated to him a prophetic text known as The Book of the Law.[177] Prior to becoming aware of Thelema and Crowley, Parsons' interest in esotericism was developed through his reading of The Golden Bough (1890), a work in comparative mythology by Scottish social anthropologist James George Frazer.[57] Parsons had also attended lectures on Theosophy by philosopher Jiddu Krishnamurti with his first wife Helen, but disliked the belief system's sentiment of "the good and the true".[178] During rocket tests, Parsons often recited Crowley's poem "Hymn to Pan" as a good luck charm.[168] He took to addressing Crowley as his "Most Beloved Father" and signed off to him as "thy son, John".[179]
In July 1945, Parsons gave a speech to the Agape Lodge, in which he attempted to explain how he felt that The Book of the Law could be made relevant to "modern life". In this speech, which was subsequently published under the title of "Doing Your Will", he examined the Thelemite concept of True Will, writing that:
The mainspring of an individual is his creative Will. This Will is the sum of his tendencies, his destiny, his inner truth. It is one with the force that makes the birds sing and flowers bloom; as inevitable as gravity, as implicit as a bowel movement, it informs alike atoms and men and suns.
To the man who knows this Will, there is no why or why not, no can or cannot; he is!
There is no known force that can turn an apple into an alley cat; there is no known force that can turn a man from his Will. This is the triumph of genius; that, surviving the centuries, enlightens the world.
This force burns in every man.[180]
Parsons identified four obstacles that prevented humans from achieving and performing their True Will, all of which he connected with fear: the fear of incompetence, the fear of the opinion of others, the fear of hurting others, and the fear of insecurity. He insisted that these must be overcome, writing that "The Will must be freed of its fetters. The ruthless examination and destruction of taboos, complexes, frustrations, dislikes, fears and disgusts hostile to the Will is essential to progress."[181]
Though Parsons was a lifelong devotee to Thelema, he grew weary of and eventually left the Ordo Templi Orientis—the religious organization that began propagating Thelema under Crowley's leadership from the 1910s—which Parsons viewed, despite the disagreement of Crowley himself, as excessively hierarchical and impeding upon the rigorous spiritual and philosophical practice of True Will, describing the O.T.O. as "an excellent training school for adepts, but hardly an appropriate Order for the manifestation of Thelema". In this sense Parsons was described by Carter as an "almost fundamentalist" Thelemite who placed The Book of the Law's dogma above all other doctrine.[134][182]
Politics
[Parsons] had witnessed the blinding overnight successes achieved by the government-by-terror totalitarianism of Stalinist Russia and Nazi Germany. He had the foresight to see that [the United States of] America, once armed with the new powers of total destruction and surveillance that were sure to follow the swelling flood of new technologies, had the potential to become even more repressive unless its founding principles of individual liberty were religiously preserved and its leaders held accountable to them.
Two of the keys to redressing the balance were the freedom of women and an end to the state control of individual sexual expression. He knew that these potent forces, embodied as they are in a majority of the world's population, had the power, once unleashed, to change the world.
—William Breeze (Hymenaeus Beta), current Frater Superior of Ordo Templi Orientis[183]
From early on in his career, Parsons took an interest in socialism and communism,[184] views that he shared with his friend Frank Malina.[185] Under the influence of another friend, Sidney Weinbaum, the two joined a communist group in the late 1930s, with Parsons reading Marxist literature, but he remained unconvinced and refused to join the American Communist Party.[55] Malina asserted that this was because Parsons was a "political romantic", whose attitude was more anti-authoritarian than anti-capitalist.[186] Parsons later became critical of the Marxist–Leninist government of the Soviet Union led by Joseph Stalin, sarcastically commenting that
The dictatorship of the proletariat is merely temporary — the state will eventually wither away like a snark hunter, leaving us all free as birds. Meanwhile, it may be necessary to kill, torture and imprison a few million people, but whose fault is it if they get in the way of progress?[187]
During the era of McCarthyism and the Second Red Scare in the early 1950s, Parsons was questioned regarding his former links to the communist movement, by which time he denied any connection to it, instead describing himself as "an individualist" who was both anti-communist and anti-fascist.[188] In reaction to the McCarthyite red-baiting of scientists, he expressed disdain that cience, that was going to save the world in H. G. Wells' time is regimented, straight-jacked, [and] scared shitless, its universal language diminished to one word, security.[189]
Parsons was politically influenced by Thelema, which holds to the ethical code of "Do what thou wilt". In his essay, "Freedom is a Lonely Star", Parsons equated this principle to the libertarian views of a number of the Founding Fathers of the United States. By his own time, he wrote, these values "sold out by America, and for that reason the heart of America is sick and the soul of America is dead."[190] He proceeded to criticize many aspects of contemporary U.S. society, particularly the police force ("[t]he police mind is usually of a sadistic and homicidal trend") and note they carried out the "ruthless punishment of symbolic scapegoats" such as African-Americans, prostitutes, alcoholics, homeless people and sociopolitical radicals, under the pretense of a country that upheld "liberty and justice for all."[191]
To bring about a freer future, Parsons believed in liberalizing attitudes to sexual morality stating that, in his belief, the publication of the Kinsey report and development of the psychonautical sciences had as significant an influence on Western society as the creation of the atomic bomb and the development of nuclear physics. He believed that in the future the restrictions on sexual morality within society should be abolished in order to bring about greater freedom and individuality. Parsons concluded that
the liberty of the individual is the foundation of civilization. No true civilization is possible without this liberty and no state, national or international, is stable in its absence. The proper relation between individual liberty on the one hand and social responsibility on the other is the balance which will assure a stable society. The only other road to social equilibrium demands the total annihilation of individuality. There is not further evasion of nature's immemorial ultimatum: change or perish but the choice of change is ours.[192]
Jack Cashill, American studies professor at Purdue University, argues that "Although his literary career never got much beyond pamphleteering and an untitled anti-war, anti-capitalist manuscript", Parsons played a significant role—greater than that of Church of Satan founder Anton LaVey—in shaping the Californian counterculture of the 1960s and beyond through his influence on contemporaries such as Hubbard and Heinlein.[193] Hugh Urban, religious studies professor at Ohio State University, cites Parsons' Witchcraft group as precipitating the neopagan revival of the 1950s.[117][194]
Robert Anton Wilson, a cult writer and occultist known for his works of nonfiction and science fiction, described Parsons' political writings as exemplifying an "ultra-individualist" who exhibited a "genuine sympathy for working people", strongly empathized with feminism and held an antipathy toward patriarchy comparable to that of John Stuart Mill. Wilson argued in this context that Parsons was an influence on the American libertarian and anarchist movements of the 20th century.[195]
Parsons was also supportive of the creation of the State of Israel. He made plans to emigrate there when his military security clearance was revoked.[184]