Follow us
Add us as a preferred source on Google
In the winter of 1946, two men from very different walks of life walked into California’s Mojave Desert together, where one of them became convinced an extraordinary experiment they had been conducting had finally succeeded.
One of the men was pioneering rocket scientist Jack Parsons, a self-taught chemist who helped establish what would become NASA’s Jet Propulsion Laboratory, and whose innovations in rocket propulsion would help lay the groundwork for the Space Race that would erupt in the years that followed. His unlikely companion was none other than L. Ron Hubbard, then a science fiction writer who had yet to compose the writings that would form the underpinnings of the Church of Scientology that he later established.
Despite Parsons’ work with rockets and his companion Hubbard’s fictional writings about them, their work together in the early months of 1946 had nothing to do with rocket propulsion, spacecraft, or other technological innovations that would eventually carry humans to space. Instead, Parsons and Hubbard were engaged in an elaborate series of occult ceremonies at the time, whereby they intended to summon an elemental feminine goddess known as “Babalon” (not to be confused with Babylon) to help them bring an otherworldly entity into physical existence.
Their efforts, known today as the “Babalon Working,” represent one of the most unusual affairs in American history, with tangential connections to the history of space exploration.
Given its strangeness, the episode has garnered attention from several scholars and historians over the decades, who have sought to understand a series of events at the intersection of science and the occult involving one of the most unconventional innovators behind modern rocket propulsion.
Rockets and magic
Parsons, born in 1914, would become a key figure in the early development of American rocket technologies by the 1930s and 1940s in California, ultimately helping establish what would become the Jet Propulsion Laboratory (JPL). His contributions included the historic experiments at Pasadena’s Arroyo Seco on Halloween Day in 1936, which NASA now recognizes as the foundational experiments that launched JPL.
Very much in contrast with his scientific aptitudes, Parsons also cultivated an interest in ceremonial magic during this period. By the early 1940s, he had immersed himself within the California chapter of the Ordo Templi Orientis (OTO), the organization associated with the infamous British occultist Aleister Crowley and his religious philosophy known as Thelema. In 1943, Parsons became the new leader of the organization’s Agape Lodge, which subsequently began operating out of his Pasadena residence on South Orange Grove Avenue.
Parsons’ occult interests became particularly focused on the evocation of supernatural entities during this period, which the young rocket scientist seemed to genuinely believe could be manifested in the physical world through ritual practices. Ultimately, this led him to undertake an ambitious — and utterly bizarre — series of ceremonies aimed at conjuring what was supposedly one of Thelema’s most powerful supernatural entities.
The Babalon Working
Parsons first became acquainted with L. Ron Hubbard in the summer of 1945, and shortly after meeting, Hubbard became a resident of the scientist’s Pasadena home.
While Hubbard had no formal training in the occult arts, Parsons felt he demonstrated the kinds of aptitudes that would make him a promising partner for a serious ceremonial magic undertaking. Thus, in the first days of January 1946, the pair embarked on a series of rituals, which Parsons documented in a manuscript that later became known as The Book of Babalon.
“In the introduction to this text [Parsons] explained that the underlying philosophy for the Babalon Working is that the present age is under the influence of a violent force,” noted University of Gothenburg scholar Henrik Bogdan in a 2016 article published in the journal Numen. “The invocation of Babalon was thus, according to Parsons, an attempt to prevent the world from being destroyed.”
Specifically, Parsons believed the force of Babalon could be manifested in a specific woman. “In this sense, the Babalon Working was not only an exercise in ritual magic, but a deliberate attempt to bring a divine feminine force into human form,” Bogdan notes. With this goal in mind, during the first two weeks of January 1946, the pair worked to invoke this divine feminine figure, associated with liberation and spiritual transformation according to Crowley’s Thelemic system.
High strangeness in the Mojave Desert
On January 18, 1946, Parsons and Hubbard traveled into the Mojave Desert, where, according to Parsons’ later writings, a change in atmosphere involving their ritual work suddenly became apparent. Now believing their operation had been a success, Parsons declared their work completed, and the two returned to Pasadena.
Soon afterward, Parsons reported to Hubbard that his elemental mistress had seemingly manifested with the sudden appearance at his home of a blue-eyed, red-haired artist named Marjorie Elizabeth Cameron. A former member of the U.S. Navy’s WAVES program, Cameron had been invited to Parsons’ residence by a colleague who, like Hubbard, was also lodging there at the time. Upon seeing her, Parsons became convinced this was the elemental lover he and Hubbard had worked to conjure, thereby confirming that the Babalon Working had produced its intended result.
Soon, Parsons and Cameron began a relationship, and borrowing ideas from Crowley’s 1929 novel Moonchild, Parsons now believed that his romance with Cameron could facilitate the incarnation of a supernatural force through the literal conception of a child using ritual sex magic. The result, Parsons believed, could help to bring about a transformative new dawn in humanity’s spiritual development.
This phase of the Babalon Working mainly involved magic rituals and Enochian incantations performed by Parsons and Cameron, with Hubbard present and assisting (in addition to having proposed Rachmaninoff’s “Isle of the Dead” as an eerie sonic backdrop for the occasion). For Parsons, the ultimate goal had been to conceive a “magical child” that would become the newborn Thelemic messiah.
Aftermath
Following completion of the rituals in late February 1946, Cameron left on a trip to New York, and Parsons returned to the Mojave Desert where he completed a short treatise entitled Liber 49, believing it to be a “channeled” fourth and final portion of The Book of the Law, Crowley’s foundational Thelemic text.
Upon returning from New York, Cameron even claimed to have observed an unusual aerial object—something akin to what later became known as “flying saucers” in the summer of the following year—which she believed to represent the “war engine” referenced in Crowley’s work.
Crowley, however, was considerably less enthusiastic about all this. Upon learning what Parsons, Hubbard, and Cameron had been involved with, the famed British occultist confided to a colleague in an April 1946 correspondence that “Apparently he [Parsons] or Ron or somebody is producing a Moonchild. I get fairly frantic when I contemplate the idiocy of these louts.”
Ultimately, a growing divide between Crowley and Parsons would cost the rocket scientist his leadership of the Agape Lodge, prompting his departure from Crowley’s OTO before the end of 1946. His relationship with Hubbard similarly dissolved due to Parsons’ worsening financial situation. Nevertheless, Parsons soldiered on, marrying Cameron in October 1946 and continuing his efforts to usher in a new spiritual age.
On June 17, 1952, Parsons’ unusual life ended prematurely when an explosion occurred in his home laboratory, resulting in fatal injuries. He was only 37 years old. Questions still surround the circumstances of his death; while it was ruled an accident, there have been allegations that it was suicide or even a murder.
The strange legacy of Jack Parsons
During his short life, Parsons still managed to make significant contributions to the science of rocket propulsion, securing a place in the history of American space exploration — albeit one that is often overshadowed by the interest historians and scholars have taken in his occult activities.
Nonetheless, Parsons remains a key figure responsible for helping lay the early foundations for what would become America’s space program. Although decades before NASA would begin sending its spacecraft in pursuit of answers to cosmic mysteries, one of its early technological pioneers had been seeking answers to such cosmic questions in a very different way: by exploring the boundary between our physical world and the supernatural realms beyond.
Bibliography
Anthony Testa, The Key of the Abyss: Jack Parsons, the Babalon Working and the Black Pilgrimage Decoded (2006), p. 128.
“Babalon Working.” Occult Wiki. Accessed Oct. 29, 2026.
Bogdan, Henrik. “The Babalon Working 1946: L. Ron Hubbard, John Whiteside Parsons, and the Practice of Enochian Magic.” Numen, Vol. 63, No. 1, 2016, pp. 12–32.
Carter, John. Sex and Rockets: The Occult World of Jack Parsons. New edition. Feral House, 2004.
Josephson Storm, Jason Ānanda. “Sex, Magic, & Rockets or the Implications of the Babalon Working for Theories of Belief and Rationality.” Method & Theory in the Study of Religion, Vol. 37, 2025, pp. 323–335.
Riggins, Marleigh. “Shocktober: Babalon Working.” LAist, Oct. 26, 2004.
