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S.S.O .T .B.M .E.

REVISED

AN ESSAY ON MAGIC

EDITED AND REVISED BY

RAMSEY D UKES

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SSOTBME REVISED

Edited and revised by Ramsey Dukes

Originally published by the Mouse That Spins, Engla Second English edition 1975 First US edition, Grey Turner/Weiser, 197 First Polish edition, 198 First German edition, 198 Second Polish edition, 199

This new revised edition published by El-cheap for The Mouse That Spins First e-book edition 2000 ISBN: 1-903548-00-4

\u00a9 The Author asserts the moral right to be identified as the author of this work. All rights reserved. No part of this publication m reproduced, stored or transmitted in any form wi prior permission of publishers. One printed copy a for individual use (not for re-sale)

All persons, situations in this book are fictitiou Any resemblance is purely coincidental, etc, e

Cover Illustration:

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S.S.O.T.B.M.E. REVISED AN ESSAY ON MAGIC

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Mr Dukes, why is it that in this and other writings you insist on personifying complex processes as ‘demons’ or spirits’. Isn’t this just a throw-back to superstitions of the past?

T

hat depends whether y believe the superior br homo sapiens was developed to han tools, or social relationships. If you believe that the most comp processes we have to deal with are our fellow humans, then brainpower is available for life’s problems when you anthropo phise them.

But we know that the weather, or my car, is only a mechanical phenomenon. It is a false initial assumption to address it as a god.

O

ne of the first things you lea in interpersonal relatio ishowoftenpeoplebehavemechani Mechanisticexplanationsarenotdistinctfrompersonalones,th merelyasubset. If,forexample,mycarfailstostartattimesw rushed, the irrational question “how does it know I am in a hur may lead to a solution faster than the rational statement “it can possiblyknow ”. Thefaultwillprobablyturnouttobemechanica ashumanmisbehaviouroftenresolvesinto “youpressedmybu Irrationalthinkingcanoftenbethefasterroutetoarationalsolut

You really think science is no more than a dumbing down of magic?

T

hat is not what I argue in this boo I only want to challenge the c idea that magic is a dumbing down of scie

A

Science cannot be dumber than magic, because it has been so much more materially to successful!

ny media cynic will tell y  is t that dumbing down Sign up to vote on this title  Useful success!  Not usefulNo, the material that, in terms of the faculties used,

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S.S.O.T.B.M .E

REVISED

an essay on ma

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CONTENTS

Preface to the revised 1998 edition

........

INTRODUCTION . . . . . . . . . . . . . . . . . . . . . ONE - The basic definition of M agic

........

1A - Making sense of ‘feeling’ and ‘direction’ . T WO - Examples of different forms of M agic . 2A - Further examples . . . . . . . . . . . . . . . . . . THREE - How Magic diverges from Science . . . 3A - Cycles of thought . . . . . . . . . . . . . . . . . . .

FO UR - “Sex secrets of the black magicians exp ........................................51 4A - D emons and sacrifices . . . . . . . . . . . . . . Sign up to vote on this title

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FIVE - Fantasy worlds . . . . . . .Useful . . .. Not . .useful .....

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CONTENTS

SEVEN - The nature of Magical theory . .

7A - Cyber-animism, the virtual universe an scientific jargon . . . . . . . . . . . . . . . . . . . . . EIGH T - Secrecy . . . . . . . . . . . . . . . . . . . . . 8A - Yar boo sucks . . . . . . . . . . . . . . . . . . . . NINE - Progress in Magic . . . . . . . . . . . . . . 9A - The W isdom of the Great Initiate . . . . . 10A - Morality, Magic and Religion . . . . . . . ELEVEN - Conclusion . . . . . . . . . . . . . . . . . 11A - A licence to depart . . . . . . . . . . . . . . . Appendix A - Bibliography . . . . . . . . . . . . . . Sign up to vote on this title

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Appendix B - The New Age and Magic  Useful  Not useful. . . . .

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PREFACE TO THE REVISED 1998 ED ITION

H ere is a new, revised edition of a book first published by Spins in April 1975 as ‘SSOT BM E ’ an essay on magic, its foundations, d ment and place in modern life. Since then it has run to two E American, two Polish and at least one G erman edition — friends along the way. HISTORICAL BACKGROUND

The book was originally conceived in 1974 as an essay to be inc a longer book. Christopher MacIntosh had proposed a collecti topics such as Tantricism, Zen Buddhism and other exotic relig which had been attracting wider interest in the West since the and he thought it would be rather interesting to include a piece Ritual Magic. The required contribution was written, but the b shelved (as it were). That left a nice essay which was worth edit publishing in its own right. The publishing house was called ‘The Mouse That Spins Companies’H ouse would not permit my use of ‘The Imperial H ouse O f G reat Britain’— a name which I considered rather lutionary at the time. It is less easy to explain why the book was originally pu mously. So I won’t. Ramsey Dukes was asked to revise the text for this edition, o assumption that he wrote the essay — however his style was m than the original (maybe an effect of the corrupting influence o sors since 1974) so his main additions have been ghettoised int chapters in smaller print in order to preserve the integrity of th The essay was written at a time when there was a big gulf b ideas of the occult — typified perhaps by the film T he Exorcist  Sign up to vote on this title magical groups were actually doing. All intended was Useful was useful  that  Not eye across this gulf and see if it bounced. Nice metaphor. It was Gerald Suster who made the perceptive observation

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W hat Gerald saw was that the simple ideas expressed in SS actually revived the whole possibility of magical interaction wi reality. Thanks to his insight, SSO TBME was to play a seminal early days of the Chaos Magic movement. O thers have claimed as a key influence on the New Age movement of the 80s. THE NEED TO REPUBLISH

I heard Richard D awkins on BBC television last year expressin the rising interest in paranormal pseudo-science, and his them by an anxious panel on BBC Radios ’ Moral Maze. It sounded lik back to the 50s when people used to believe that magic was a s tive forerunner to modern science. Believe that, then any resu interest in magical ideas must indeed seem as a reversal of I could live with mankind ’s final slide into crazed degenera scared me was this evidence that there were people — otherw ligent — who had apparently not yet read SSO TBME. A new ed urgently needed in response to this cry for help. THE NEED TO REVISE

As SSOTBME has been long out of print, all that is really need reprint. H owever, twenty five years have elapsed and the wor D ukes could rewrite the whole thing and create a new book, b certain interest in returning to source and preserving the So this edition is a compromise. Changes have been made the main updating is appended in additional sections. The cha editorial tidying (with less use of brackets (and footnotes)) an some insupportable sentences. T he additional sections are a and appendices to most chapters. The biggest change is that the content of the old Chapter 9 h brought forward to Chapter 3A to help illustrate the ebb and fl thinking and provide further illustration of a Magical as oppos  Sign up to vote on this title Scientific theory. 

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INTRODUCTION

Imagine this situation. A well-established manufacturer — let us say a reno Northampton shoe maker — is proud of its tradition and but aware of rising costs and flagging sales: it consults a specialist and spends a great deal of money for advice w summarised as follows. “Your image is far too staid and respectable. You should s it up to appeal to a new, younger customer base. Italicise use brighter colours, employ more young sales staff and and zip to your promotions.” If challenged to justify such trendy mumbo jumbo, th would probably get a bit huffy and insist that his compan sound scientific principles. Pages of statistics, analysis a research would be produced to justify this claim. But what if the manufacturer had instead consulted a magician? H e would have been advised as follows. “You invoke the help of M ercury, because he is the god of comm is also the god of youth, swiftness, communication, tricke magical images use yellow and bright colours. So add a b or bright colour to your logo, italicise it to show swiftness more young people, think more youthfully and put some zip into your promotions. M ost appropriate of all for a go communications — you should create a trendy web s T he justification may be quite different, yet the ac are almost identical. So what is going on?  Sign up to vote on this title The book argues that, to really understand magic an  Useful  Not useful our society, it is more helpful to begin by considering it way of thinking rather than as a distinct type of activ

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This book attempts not only to explain the essence of also why those marketing specialists feel compelled to ju advice as ‘scientifically sound ’, when it is pretty obvious many others are actually practicing magic. I would like this book to reach out to people who are drawn to magical thinking, but have been persuaded b that there is no such thing and, anyway, it is ‘wrong It would also be nice if it reaches other people who re thinking, provided that it explains to them the nature of path, and it thereby saves them from falling into magic u We might all think more clearly if we knew what w

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He came from an engineering back but was now passionate about the o So I showed him my diagram of the r tionship between M agic, Art, R and Science.

“Sorry”heexclaimed “I ’ve no time fo putting things into neat little b

I showed him a compass-rose... bu neat little boxes. A good example difference between a M agical Scientific perspective. It also show some feel bound to abandon ana their flight from Science. 

  in term M aybe if we thought directions rather than boxes we c Sign up to vote on this title Useful

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CHAPTER ONE The basic definition of Magic

Magic is a technique by which the human mind attempts upon its world. As such it is similar to Art, Religion and S note that the term ‘its world ’is meant to embrace not onl ical universe but also all phenomena, objective or subjec not respond to direct control. So it is, up to a point, true t the above mentioned systems in varying measure are als operate upon the human itself. In what way then does Magic differ from Art, Religio Science? O bvious practical differences in observed tech themselves, and yet do not lead us to fundamental distin pursued. We can also attempt to distinguish by saying, fo that M agic uses ‘mysterious forces’where Science uses But surely that would mean that we would often have to ‘M agic’ to discuss future Scientific projects? Although the for by Magicians do not necessarily seem mysterious to the is a school of thought which would defend the idea that M Science of as-yet-undiscovered forces. It is an idea whic what we might (without intended malice) call the ‘pseud eg dowsers and anthroposophists. But surely the more f distinction lies not in the outward methods, but in the th which underlies them? A simple act, such as the lighting of a fire under diffi tions, could be performed in the same skilful way, but a quite different mental processes. In two of those ways,  Sign up to vote on this title and the Scientific, the outcome might to hold m  Usefulappear  Not useful importance and yet the reasoning is different. T he Scie would take trouble to choose dry kindling because, for

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-

choose dry wood because tradition demands it, thus disg he is also likely to make full use of the Scientist ’s reasoni it is recognised as a God-given ability. On the other hand Artistic thinker would choose dry wood because it ‘feels reasoning closer to that of the M agician. In distinguishing the modes of thought, we come to a conclusion to that of C. G . Jung: that thought is compou elements which I call intuition, observation, logic an Two of those are ways in which impressions reach us. tion they come via the senses, in intuition, they do not; in come via memory or as a sudden ‘inspiration’— this is no intuition might not be triggered by the senses. The other two are methods by which the impressions or manipulated. Logic is well enough understood, but fe easy to describe because it is a way of associating ideas u brains ’ pattern-recognition faculties rather than conscio such it is perhaps best understood inductively by consid examples in the course of this essay — this inductive lea indicates something of the nature of feeling. The biggest difficulty is that other people would ‘intuition’ to describe much of what I call feeling, and use th ‘feeling’ to describe emotional responses. C onsider this examp dark night you step on something long and black and it hi out thinking you have leaped away, and are relieved to di only a leaky air hose. In my terminology it is the feeling fa makes the instant connection between ‘long and hissy’an and the sense of alarm is the emotional response to the id If, on the other hand, I am sitting in my chair and the phra  up to vote on this titleI would and hissy sanctions danger’comes Sign to mind, then  Useful  Not useful discovery an ‘intuition’. Any practical method of thinking demands at least tw

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reflect the usual meanings of these words, it is possible t will remain unconvinced, and so the initial capitals will b throughout this essay as a reminder that all argument w on these definitions. In general, however, the terminolog essay will not be strictly defined. T he definitions may be summarised in the followin

INT UIT ION

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SENSAT ION Sign up to vote on this title

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  The immediate problem with such a diagram is that t (in my sense) bias in our culture encourages us to see it a Useful

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Spontaneous religion and art lie close to 12 o’clock, the m academic dogma or political systems lie between 2 and 3 the art of appreciating art lies between 9 and 10 o This sort of attribution can, however, be most mislead the diagram is actually meant to be more of a direction in like the compass North/South/East/West in the corner of this case the placing of specific disciplines depends upon are standing. A more strictly ‘Scientific’bias would shift t placings so that economics and psychology fell into the jumbo’Magic sector, whilst mathematics would fall with into the Religious sector. A more extreme ‘Religious’ bias a lot of Art and Science subjects in the M agic sector as work’. A more ‘Artistic’bias would consider astrology and philosophy, for example, to be “all too frightfully Scientif

The first misunderstanding which must be dealt with is th sion that the above definition in some way belittles the sub which it deals. The occultist might accept the Artistic, Rel Scientific placings, and yet object that it is preposterous to together’such diverse subjects as astrology, spiritualism a magic as being ‘just observation plus feeling’. It must be re the mixtures and interactions of thoughts are so involved four words ‘intuition’, ‘logic’, ‘observation’and ‘feeling’are seen as directions than ingredients. So to put both astro magic in one quadrant relative to myself does no more to e than does the sentence “Bristol and the Scilly Isles are bot West of Cheltenham”mean that Bristol and the Scilly Isles other way the same.  up to vote this title The involved nature of thinking Sign leads to on the second ob  Useful  Not useful surely I dont ’ believe that Scientists never use intuition, a dont ’ observe? This is of course blatantly untrue: in any r

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So you can determine the basis of a particular action attacking the perpetrators and asking them to defend th H owever inspirational a Scientific discovery, it will be w placed before the public judgement as an exercise in rea observation. Although a painting can be a triumph of acu tion, it is unlikely that the artist will defend it upon such graphic’ grounds. The way in which the basic thought can be detected w clearer later when more examples are considered in det end this section with three illustrations of the difference Magical and Scientific thought, with the particular inten trating further what is meant by ‘feeling’. The first example is very primitive. Imagine two simp who have both made the same observation, namely that green plums and old meat which had green mould on it a make people sick when eaten, and that the sick peoples a greeny hue. O ne of the two tackles this observation log sets out, for example, with experiments to locate the gre in these different foods which makes you sick and subse tinges the face. The other uses feeling: he repeats a few and deduces that greenness ‘goes with’sickness. The fir Scientifically and the second M agically. H ere we can se is at an advantage in a primitive situation: whilst the firs still testing erroneous theories, the second has already d fairly powerful one: he can proceed to make his enemies ing green food in a room decorated a sickly green. Because we know much more about Science nowada ral to criticise my conclusion by pointing out that the Sci  Signand up to vote on this title Magici eventually find out very much more, that the  Useful  Not useful conclusion is anyway ‘false’because there are so many e that rule. But this criticism is based on a lack of experien

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on logical grounds, then you are thinking Scientifically. accept your observation and try next time to banish the desperation from your mind in order to avoid red lights thinking Magically. This statement is of course unfair: a truly Scientific th give observation and logic equal weight at first. H e woul continue by trying in future to collect statistical evidence certain degree of despair went with a certain percentage but he would have to abandon the search when he found Scientific interest merely served to banish his panic. Fin desperate, panicky feeling was too elusively subjective, deduce that the apparent excess of red lights was possib subjective illusion, and only then would the inquiry c H owever, the example is correct insofar as it illustrat day degeneration of Scientific thought: as a way of thou has become so familiar that it is dogmatic and liable to ta cuts, and therefore we do find observations being dismi hand in the course of otherwise ‘Scientific’ thinking. But what of our Magician? Surely he too will find that panic vanishes when he takes a M agical interest in it? Pr thus he will conclude that his Magic has ‘worked ’. There tical way to refute this conclusion. One can only resort to wrangles as to whether there was ever a surfeit of red lig past. The third example is a less elementary one. It is inten how in the ultimate resort we will uncover the two elem ing as described in the definition, even though the other used along the way. As an example of the Scientific think  Sign a up formula to vote on this title an applied mathematician deducing for the ti Useful  Not useful of a projectile, and for the M agicalthought, consider th of a temple to invoke Venus.

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actual invocation to follow could be considered equ actual use of the projectile formula. But let us imagine that each has made a mistake in hi The Scientist sits back in relief, then exclaims: “H ang on seem right. Why hasnt ’ gravitational constant ‘g’come i result?” A mathematician expects to find ‘g’in such a for notice that the immediate objection is one of feeling — ‘seem right ’. But of course the objection will not be accepted on those grounds. Instead, he will carefully rework the lo calculations until the correct answer is achieved. T he M back from his handiwork with relief, then says: “H ang on got six candles on the altar. That ’s wrong.” Now his objec logical one: six is not the number of Venus in the Cabalist but seven is. H owever, that is insufficient justification fo another candle. The Magician will savour the atmosphe his Venusian Temple, and if it seems impossible to add a s candle without spoiling the balance and harmony of wha already done, then he will not do so. W hereas the Scientist ’s objection of feeling was reso use of logic, the M agicians ’ objection of logic was resolve of feeling. In each case, it was the ultimate resort which true nature.

Readers who have read Crowley might wonder how direction scheme stands in relation to his definition o ‘Magick’, ie the Art and Science of causing change in confor W ill. H e was in a sense placing himself at the centre and word Magick to embrace the whole process of willed act  Sign up to on this titleproport that, of all the methods of Magick, only avote certain  Useful  Not useful are what would traditionally be described as ‘magical Crowley was advocating a bringing together of all tec

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CHAPTER 1A Making sense of ‘feeling’and ‘direction’

As mentioned in Chapter O ne, the problem with my use o lot of what I describe as ‘feeling’ other people would call ‘int On reflection — the sort of thing one gets round to afte would describe the process which makes instant non-caus ‘pattern recognition’ instead of ‘feeling’. But I have retained the word in the rest of the text because people do tend to use that wo to distinguish the process from logical analysis. Consider the lone woman opening the door to a slightly sc who claims to be from the Water Board. She senses something has what she describes as ‘a bad feeling’about the man and sh in several ways. One is to shut the door in his face and ring the Another is to argue with herself that she should not be such a woman and then let him in without further question. My point is that her ‘bad feeling’ is an immediate sense t — the man, her alone, the request to enter the house — is a patter ‘goes with’ danger. My argument is that this process deserves more than it sometimes gets. In the second behaviour option, the lady calls this process over-rules it. Because we are trained to value reason more high ing, reason tends to step in and analyse these feeling judgemen me. W hy am I feeling insecure just because the mans ’ shoes are he looks a bit scruffy? I am becoming as middle class and prejud Mum!” Reason can nearly always analyse a number of compone pattern and often is used to dismiss them — eg “scruffy shoes c mean poverty, dirty hands could simply mean that he has been stop-cock in the street, a shifty look could simply mean he is aw asking a lone woman to let him into theSign house ” and sotitle on,  until t up to vote on this useful  Useful  Notprejudice. sense of danger begins to look like unthinking My argument is that this pattern-recognition process is no

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Something very likely is wrong — but it simply may not turn ou threat. Trusting feeling is not a question of being swept away b question of giving it as much value as reason and knowing how The womans ’ senses have taken in zillions of bits of data as s door, and her feeling has detected something amiss in the over instead of dismissing feeling or panicking, she respects it, she w with caution. She could ask to see his identification documents him to remain outside while she phones the Water Board to con inspector of his description is in the vicinity; she could ask him t or whatever. If she feels something is wrong, I suspect that som wrong; but it could turn out to be something which poses no imm threat to her — for example, the man might be wracked with bi proceedings and so neglecting his appearance while doing his continue his job to provide income for his family. She has indeed something is wrong, but it is not ‘what we might think’. I have made much of this example because I want to sugges brains have evolved a non-logical data processing facility whic way, every bit as useful and sophisticated as reason but which down or analyse away because its causal connections seem so facility, which I called ‘feeling’acts much faster than reason an process vast amounts of data in parallel rather than sequentia thought. As such it is hard to put into words, the words chosen feeling words, and the process is more akin to Art than Sc The distinction between this process and what I call ‘thi ‘logic’ is very close to the distinction that is sometimes made betwe brain’and ‘left brain’processes. So we could define the distinc Magic and Science as follows: “both Science and M agic seek t operate upon the observed universe, but M agic gives final aut brain processing, while Science gives final authority to left bra Returning to the books ’ main argument, I suggest that the p of Magic could help us to understand and use these primitive s  to better advantage. In our civilised world have demoted ha Sign upwe to vote on this title Useful seems  value  Not useful processing abilities because their main to be to co sort of sudden, unpredictable situations which we try to elimin

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CHAPTER TWO Examples of different forms of Magic

At this point, it becomes necessary to describe a selecti niques which would lie in the ‘Magic’direction of the dia which are recognised and practiced at the present time sary in order to make it clear that M agic as here defined accord with the activities popularly associated with tha other hand, there is a danger in picking a few topics fro range of Magical practices and attempting to outline th words: it is the danger of fragmenting the subject on This fragmentation goes against the spirit of M agic, f qualities which distinguishes feeling from logic is the for to process simultaneously a wide range of observations. the following examples in greater depth, you will notice a for Magic to take a broader and more inclusive view than trated view of Science. In this sense, we find a very interesting analogy of Ma thought in the cinema. Imagine the closing scenes of a tr scenes of strife and struggle rushing to a closeup climax filled faces, then with a sweep of finale music and the cam receding from the scene, a wider and further view fills th the hero is now just a diminishing figure in a larger patte scenery. The cinemas ’ magic evokes a surge of emotion in ence, be it sympathy or nausea. H ere Art and M agic are in accord while Science and still quibbling over the detailed rights and wrongs  of the Sign up to vote on this title action. In fact the first symptoms of agic in an Useful Not useful M  noticed often that it views a pattern too wide to be admitted A curious note to the above illustration: a very academ

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assistance of a professional proof reader, but this text the upper case initials when a more accepted usage

We will start with a system closer to the Sciences. Astrol founded on observation: feeling, though indispensable i tion, comes second. Astrology views events on earth in th pattern of the movements of the heavenly bodies. It asse the birth of any project, it would be as unrealistic to igno tions of the planets as it would be to ignore the immediat ment. In particular, we have Natal Astrology where the p question is the first moment of separate existence of a hu that is its ‘first breath’. The pattern, or ‘horoscope’, of tha studied in the light of past experience, and it is used as a individuals ’ being, and of its future development. In scoffing at systems of M agic, it is common pract the importance of observation to them. In the case ‘light of past experience’ does not mean ‘dead traditions’. In an of astrologers, you will hear lively discussion of persona as to what characteristics ‘go with’ certain planetary pos this answers the question “what do the astrologers do w planet is discovered?”They look out for consistent event planet is in key positions, and they look back at old horos if the new planet adds any meaning to the old patter Another problem which worries those who are ignor logical technique is that of the relationships between th signs — Aries, Taurus etc — and the precession of the e label ‘Aries’ still covers the first twelfth part of the zodia it no longer coincides completely with the pattern of fix  Sign disconcerting up to vote on this title bearing that label, This is especially for t  Useful  Not useful assume a causal theory of radiating influence from the s they overlook is the corresponding evolution over the c

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growth; and so on with the other signs in their cyclica Aries. Some astrologers like to see themselves as Scientist the increasing importance of statistical analysis to thei some astrologers, statistics is as important as it is to so — so why not admit astrology to be a Science? Because ast does not depend upon a causal link between the planets a earth, the lack of a causal link is a break in the chain of log is not logic. Feeling does not need that causal link. As a Sc economist should use statistics to indicate correlations w then be explored for causal links before proceeding furth omits that stage and relies on statistical correlation alone ping into Magic. Myself, I would be happier to admit socio psychology to the Magic sector than to place astrology in sector.

Tarot divination is a system where feeling plays a much la relative to observation. W hereas the astrologer looks at as the smaller event in the larger context of cosmic patte reader studies a smaller event (ie the resultant order of a fled tarot cards) in the larger context of his client ’s li The cards bear complicated pictorial symbols. Althou spread is simpler than a horoscope — that is to say, there possibilities for interaction — the original symbols are f complicated than the astrological ones. Thus the statisti almost pure observation does not lend itself to the learni tarot pack. Instead, it is necessary to feel your way aroun by meditation, and to supplement that meditation by obs  Sign up to vote on this title analogies in everyday life. T hus you learn what cards ‘go Useful  Not useful characteristic patterns in life.  I myself had difficulty interpreting tarot spreads at fi

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In Ritual Magic, we learn to form attributions both by m and observing, but instead of passively studying the stat order to prophesy — as does the diviner — we deliberate unnatural concentration of appropriate factors in order a desired event — a parallel with a laboratory experi In theory, any symbol system could be chosen. In pra more likely to be based on the Cabala than pure astrolog invent an astrological example as it is more likely to refe known to some degree by the reader. Let us say that ‘worldly success’ is desired. What epitom worldly success in the horoscope? Perhaps Sun in Leo on th heaven with good aspects especially from Jupiter and Venu therefore we will have Jupiter and Venus in their own sign Sagittarius and Libra respectively? There are many other th look for — support from the Moon, ie the public, and from S for a firm foundation — but I will oversimplify for the sake o ity. Ideally you wait for a time when every planet is perfec practically this is impossible, so you have to compromise imagine that Sun, Venus and Jupiter are well placed as a Mercury is badly placed in Pisces and receives a bad asp Neptune but a good one from Mars in Capricorn, and tha terribly placed and has no redeeming good aspects a If nothing can be done about Saturns ’ bad influence, i be cut out. (I admit that ‘influence’is not the ideal word no assumption of a causal influence here. T he ‘bad influ influence on the pattern — just as a heavy moustache m  Sign upMona to vote on this title So rea influence upon the composition of the Lisa.  Useful  Not useful passage as one might read an art criticism.) T hus the tem ings should omit the use of black or Saturnine colours, a

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Mars in Capricorn is a severe position — in later life, it m spond to the deflection of trickery by taking a hard, even So where the furnishings reflect M ercury, by tradition fo the magicians ’ sandals and the words spoken, we will try them with the helpful Martian element. For example, to p feet (Pisces) from. treachery (M ercury) while dancing th will make sure the sandals are securely fastened with iro buckles. As can be imagined from these examples, the possib are endless. But what do they add up to? The Magician n time and a place which is perfectly attuned to arouse in thinking the full spirit of worldly success with the resul achieve during his ritual the feeling of complete wor In this sense, he has basically done no more than the plans a party: a place and time are chosen, and the place so as to play up its amusing and party-like aspects, and t the grimmer aspects by tidying them away. T hus the goo is invoked to the gathering. But that is not the end of it, f will provide happy memories and will lead to new friend further invitations. Nowadays there is also the ‘magical capturing the spirit of the event in some photographs, o recording. If this is done, the host will be able to revive t for years ahead, bringing out the photos to show to frien more they are all laughing. The Ritual Magician too likes to capture his spirit in a H is system predates photography or the tape recorder; h an ‘amulet ’as carefully as he decorated his room. Perhap will take the form of a disc of gold (Sun) supported in a rin  Sign up toOn vote on title be inscr (Jupiter) and on a copper (Venus) chain. itthis will  Useful  Not useful symbols — the horoscope of the moment, for example completely summarise his ritual. After the ceremony, thi

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which substances are brought to perfection, or at least by first breaking them down to their simplest parts and ing them. The process of brainwashing and re-indoctri example of this method — but alchemy is more popular either with the conversion of base metals into gold, or e spiritual perfecting of the individual himself. The alchemist studies natural processes minutely an them in greater detail than the Scientist. If the putrefact mixture becomes so objectionable that it depresses the a will note that fact in his alchemical diary, whereas the Sc omit his own subjective depression as being irrelevant. A alchemist learns more about himself as he studies natur conversely more about nature as he studies himself. H a grain or seed cannot realise itself, ie grow into a plant, state; it must be buried and soaked until it ‘rots’. Similar does not turn straight from barley into beer without pass the decomposing effect of fermentation. O n the other ha note how unqualified success renders people inflexible: genuine development tend to follow the times of failure, position and of rebuilding. These separate observations together in the alchemist ’s mind and he will deduce prac of action in his own life. H ere we are approaching what might be called the abstract forms of Magic. There are occultists who refrai paraphernalia and deliberate strivings of Ritual Magic a bring about desired events by a careful manipulation of ples which are deduced from feeling their way around ob For example, they might note the same moment of time d  up to vote on this title above for Ritual Magic and use it toSign precipitate success,  Useful  Not useful dramatic ritual but by the rather more mundane arrange circumstances for that day — so that all possible other in

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and circumstances can be seen as a projection of forgott scious beliefs and desires. So to admit and neutralise tho which limit us is to alter ones ’ circumstances for the be Alternatively, if we can replace the destroyed belief with suitable for a desired state (eg replace an unconscious b just born unlucky’by one that ‘I am bound to make it som we can succeed in moving that belief away from the ineff conscious state and down into the effective unconscious we can alter our circumstances. H ere we are close to the idea of first reducing to simplicity before rebuilding. Spa strongly akin to the principles of much New Age teachin practice looks very different.

The handful of examples that have been given must not b survey of M agic, nor as a full explanation of what each ex about. Its purpose is, on the one hand, to provide illustrat diverse in outcome the combinations of observation and be, for the sake of those who have no knowledge of M agic the other hand, to show that the original definition is foun the whole range of Magical method, for the sake of those have some knowledge of Magic and might therefore not b with that definition.

M agic processes data in parallel (ie as ‘sy thies) ’ where Science would process da  Sign up to vote on this title sequence (ie asUseful ‘causes). ’   Not useful T hus sympathetic M agic is the core of all

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CHAPTER 2A Further examples

Around the time this book was first published the seeds were b a new Magical current which became known as chaos magic. book had an important influence upon that current because it comparatively clear and undogmatic overview of basic Magica and that is very much what chaos magic is all about. It should be growing clear by now that dogmatism has abs place in M agic, whereas in Religion (and in Science as will be Cap 3A) it has such a key role that it needs to be very carefully Simply because dogmatism has no place in Magic, it is traditio welcomed in as guest of honour. So a typical introduction to astrology might well begin wit statement “We are, every one of us, under the influence of the though a majority of astrologers think in terms of synchronici rather than influences, and those who do work with an influen far more likely to use planetary than stellar influences. Another Magical book might begin with a statement such a the realm of the senses there exist dark forces which govern th mighty powers mastered by a priestly caste before the Fall usin knowledge which has since been available to a select few who h to the most secret inner temples of the adepti...”Terrific stuff, a good Magic for those lucky enough to be able to swallow all Unfortunately for Magic, however, our Scientific education ha constricted the throat against such stuff. Science values truth finest wine — to be sipped not gulped — while Magic is more in knock truth back with gusto and then concentrate on sipping a experience then results.  Chaos magic allows for such modern by puttin Signsensibilities up to vote on this title Useful  is Not “ useful blender through a blender. A typical eight word Let us adop system in which...” and then follows the above crap about dark

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keep the discovery to oneself than to evangelise or announ it was a Religious or Scientific truth. By spelling out so clearly the “as if ” process, and wrapping Scientific terms such as ‘belief systems’or ‘paradigms of choice provides almost bomb-proof defence against the sort of delusio to befall inexperienced dabblers in M agic. Chaos magic is, in e Magical system there is. Paradoxically, however, it has gained tation for being the most dangerous, sinister and crazed form o madness extant. H ow can this be? I believe this is a simple matter of human psychology. W ha when you force motorcyclists to wear helmets and protective c answer is that they go faster. And when cars are provided with crumple zones, better tyres and air bags — people drive even f precisely the bomb-proof intellectual basis of chaos magic whi secure and which therefore tempts its practitioners to rush in fear to tread — invoking every weird and awesome entity in th and inventing even weirder ones to feed the need for spee To pursue chaos magic is to ride the comet ’s tail — and H aving such a shameless, wicked reputation is even greate

The remarks on tarot divination can, of course, be generali runes, geomancy symbols, tea-leaves or any other divinato Reduced to essence it is this: we seek an answer to a questio believe that there is a greater intelligence which knows the ans us (and we may choose to believe that the intelligence lies with out). In theory we could simply sit and meditate and hope to spe to that intelligence. In fact the signals are very weak, so weak t to amplify them by superimposing random noise in the form of cards, yarrow stalks or the swirlings of tea leaves — examples deliver about the right level of noise to resonate with psychic d deny the value of this amplification technique even though the  ticed in nature, where random noise is Sign used resonate up toto vote on this title with w  Useful  Not useful make them easier to detect. The purest form of divination, in this sense, is that practice

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make to improve the feeling’, coupled with a presumption that g right feeling in the environment will go with corresponding gre or harmony in life and business. As such, Feng Shui is very much process. In practice, however, Feng Shui became highly systematise and correspondences. The traditional Feng Shui compass look sion Scientific instrument until you analyse the way it is used. S then, Feng Shui might appear almost Scientific to the lay perso this happen? I believe it is a manifestation of a cultural evolution which is Chapter 3A. Times change and different ways of thinking come W hen Religion is dominant, it tends to overlay M agical practic all the prayers, psalms and conjurations of the traditional grim rationalism takes over there is an urge to systematise and try to feeling of ‘what goes with what ’, and we inherit the highly comp cabalistic correspondence, and the rules of Feng Shui. This is another example to illustrate that the four ways of th described in this book are four directions, and not tidy categor what I call “Magic” presents itself as pseudo-science or pseud because those are the forms in which it was accepted in the pa strip away appearances and techniques and look at the basic t them, you recognise them as M agic in my terms.

From Feng Shui we come to another phenomenon which has em and partly because of, the first edition of this book. The ‘New A subject of such breadth that it is not so much a branch of M agic lel to it. On the one hand it might seem to be just another word on the other hand it can appear as a rival system of thought quit spirit. For this reason I am leaving the discussion of the New A Appendix B. Sign up to vote on this title

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CHAPTER THREE How Magic diverges from Science

So far, Magic has been described without reference to forces’, ‘higher worlds’ or ‘powers of darkness’. The dang ting such references is the danger of presenting Magic much like ‘common sense’. It is not that there is not a very large element of ‘comm in Magic, it is rather the way in which we tackle naked co that makes it desirable to cloak it in mystique. Until one is practiced in self observation, it is easy to f extent to which Scientific thought dominates present da and thus often manages to rule it. A very natural twentie reaction to a meeting with common sense is “cant ’ we tac scientifically?”The result is a proliferation of ludicrous o ‘-ologies’, ‘-onics’ and ‘-etics’. T herefore it is necessary to exp some detail how M agic diverges from other systems from Science as the most familiar to us — in order to ex futility of attempting to ‘approach M agic scientificall

The first difference to note between M agic and Science s the subjectivity of feeling when compared with logic. T say that feeling is utterly independent of objective influe you sample at the wine merchant is liable to taste better f knowledge that it is the most expensive wine on their list recognises an objective body of truth, or at least accepte not even the most consistent work will be admitted  by Sc Sign up to vote on this title unless it has links with this accepted truth. his is anothe Not useful  Useful T astrology cannot be called a Science. You do not find a Scientist gazing in scornful disbelief

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sodium chloride contains chlorine. With this sort dabbler will mechanically re-enact an empty ritual. H e may have some success. Although the attribution sandalwood is not as rigid as the chemist ’s dogma, it doe power of the wine merchant ’s quiet reference to the pric you are raising to your lips. So it is possible for the link be Venus and sandalwood to be formed in your mind simply awe of your sources of reference. H owever a more corre would be to use the reference as a guide and to suppleme necessary awe with personal experiment and a refining tion with such subjective observations as “Yuck: the com sandalwood and sweaty armpits really turns me off. More commonly we see such errors when people app ogy in insufficient depth. It is easy to conclude that “Ven love life” and to make a lot of erroneous predictions on th fact the astrological significance of Venus relates also to pleasures, women, possessions and many other subjects you will find essential facets of love life referred to other passion to Mars, moods to the Moon. So the correct appr extraordinary hotch-potch of attributions is not the dogm equals love life’, but rather a gradual accumulation of ex reflection until the diverse elements begin to fit together right ’. Only when that stage is reached is prediction wor ing, and it is done by recognising the wide range of possi pretations of any one aspect, and allowing the multitude factors to play upon that range until a most likely outcom cated. A less direct manifestation of this error is seen in the m  Signthat up to vote on this title belief (prevalent among journalists) a collection of s  Useful  Not useful inexplicable events amounts to a ‘case for Magic’, or con stories of unsuccessful laboratory tests on psychic phen

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school may share many elements of that truth. In view o seems paradoxical that the subjective M agical truths s less time-dependent than the objective Scientific truth twentieth century Magicians who tended to talk in term vibrations’and the ‘fourth dimension’were still happy t Renaissance, mediaeval or even classical textbooks, wh Scientists’ textbooks are liable to be obsolete within It is tempting to note the obsolesence of Scientific the reason not to ‘believe in’ Science — “if every past Scienti now been proved false in some degree, then we can dedu extreme likelihood that todays ’ Scientific theories must a The problem with that argument is that it requires accep latest theories in order to prove that previous theories w so to deduce that the latest theories should not have been Instead I simply use the word ‘progressive’to distinguish theories from M agical ones — see Chapter Seven.

The second important difference between Magical and S thought lies in the attitude to causality. A primitive M agi kind imagined in earlier examples might well be baffled pedestrian processes of logic could ever come to be appl operations upon the real world. If he pursued his inquirie perhaps conclude that the Scientific mind had solved the a process of ‘projection’. It was projecting the logical link thought processes onto the physical world and thus obse of links, ie ‘causes’, in that world. A more sophisticated M explanation would refer to the congruence of Microcosm Macrocosm, ie ‘inner’and ‘outer’worlds, and conclude  to vote onconclusions this title because it is possible for our mindsSign toupreach Useful  Not useful logical linked steps, b) therefore itis natural to assume t principle or ‘causality’ can operate in the physical wo

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H ow do you know it was not just coincidence?” Such spe irrelevant to the M agician. H e did the spell, she was cur a coincidence, it doesn’t matter just so long as he can bri coincidences. In fact such perfect Magical thought is rare; in the pr the Magicians are inclined to limit themselves to some d the influence of the idea of causality. As is usually the cas results are in accord with the limitations of their thinkin ages, Religious thought dominated with its emphasis on and accounts survive of miracles which defy causality bu morality — gold coins, for example, which materialise fr but do their owner no good unless spent upon charity. N Magician will find morality becoming less of a limitation unlikely to find that his spells will defy causality — eg in materialising gold coins, he might have ‘luck’ on a sta Instead of defying causality, modern Magic tends to s slowly, within the operator ’s subjectively conceived worl example of this is seen in the different attitudes that are divination as a student M agician progresses. The first th is usually some form of direct causality; a belief that ther rays from the planets which affect us, or that the impress of the tarot pack so mesmerise us that we will tend to ma predictions come true by our own belief in them. Such a t natural choice of an inexperienced modern, but it tends t unstuck as practical experience is gained — by this I me experience, not just a trek round the different consultan The results and the methods used both diverge from tha theory.  Sign up to vote on this titleof divina A typical ‘second generation’Magical theory  Useful  Not useful the unconscious part of the brain is vastly greater than t part, and therefore has terrific potential for computation

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scious until they pass the bounds of our belief; that is, the with an unconscious more powerful than can be tolerate other beliefs about the structure of the brain. After that, generation of theory is of an acausal connective principl synchronicity. The main lesson from this for the progressive Magici Magic, like Science, is reluctant to shatter our basic be T herefore, it is desirable to choose the most flexible pos for our working, because such beliefs allow more room happen.

Because we are so steeped in the idea of causality, it is co should approach the Magical position from a starting po ity, even though it is ultimately irrelevant. So in answer t tion “what does the M agician have in place of an idea of I will answer that the M agician does not deny a connecti events, but rather assumes that every event is connected other. This assumption makes the search for a chain of c lous: the links are too numerous and complex for ana Of course, this assumption is ultimately true even in S theory: a flea jumping in the most distant galaxy exerts a gravitational effect on this world which could be expres matically even though it is too small ever to be measured reason plus observation cannot as a team handle more t finite number of factors. As an illustration of this, it is often instructive to cons Scientist analyses a successful Magical operation. Let u Magician who wished for worldly success went to some t  Sign up to vote on this title the ritu obtain gold and other equipment and performed Useful  Not useful previously, and that he achieved a  remarkable up-turn in soon after. The Scientist, if he accepts the bare facts, is li

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“I suppose it was because it forced you to your backside and actually do something symbolic ab tion. Under the psychiatrist you were a passive patie “And how could the mere easing of a co Magician: cause me to have become so successful?” “Because you then went about your work in Scientist: tive way, and did it better.” “But my boss promoted me within the same Magician: before my better work had time to become apparent. “Well I suppose it ’s possible that your more Scientist: dent bearing subtly attracted his attention.” “But why would my promotion have been Magician: forward by seniors who had never even met me?” “It does happen you know that a successful Scientist: gains a sort of momentum. T he good impression you’ve boss, and others, is subtly reflected in their description randa about you. W hen asked to list candidates, your na first to his mind, and therefore is remembered by others once the ball is rolling.” O f course this Scientist is rapidly ceasing to talk — M agic has that effect on rationalists! But this process of t approach a feeling-judgement by a series of small causa quite a useful exercise for a M agician, and also a possibl the understanding and trust of feeling. In view of this example, you might think that a Scient easily come to terms with M agic by using such an appro is far from the case, for if we invert the example with res and present a Magician who is planning a Magical oper  Sign up to vote on thiscausal title advocating it by the same listing of the possible ben  Useful  Not useful we find that as the suggested causal links grow more a ous there will come a point where the Scientist thinks t Scientist:

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of 1. This fact is what is perceived by the feeling of the M whereas the Scientist is analogous to the person who sto 1/512 because it is “surely too small to make any diffe The method of Science demands that we stop after a number of factors have been considered in relation to a ignore for the time being all further factors, But in Mag point is sensed and ‘achieved ’through a seemingly irre O f course, this example is poor because the actual se + 1/8 + . . . is a series of like terms — real numbers — and be handled by the Scientist using the mathematical meth convergent series. But in real life, the series are of unlike personal psychological effects, resultant effects on asso ant sociological effects, economic effects, etc.

The distaste that a Scientist has for M agical method als deeper level than that of a mere rejection of insufficient it arises on account of the previously mentioned dichoto the Scientist ’s objective world and the subjective M agic once told that the basic objection which the Inquisition h Galileos ’ theories was not, as is popularly supposed, bec claimed that the earth went round the sun, but rather be insisted that this was an absolute and objective fact whic happened ‘out there’. In other words, he was granting to knowledge the absoluteness which was considered only God. This absolute belief appears to be basic to Scientifi and makes it very hard for twentieth century man to acc convenient and adaptable beliefs of M agicians. Let us say that a M agician has invoked Venus in a ritu  Sign up to been vote on this title the love of a chosen girl, and that he has stupid eno  Useful  Not useful Scientist know of his action. As would be expected, the S would want to know how a planet could affect the love of

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like our Earth though millions of miles distant. Although admit that we do not yet know everything about Venus, h believe that it is a real and absolute object, and that all k out there in physical form waiting to be discovered. T he irritated to hear the Magicians ’ apparently woolly assoc Venus with women, love, copper, green and other irrelev centric qualities. To the Scientist, these attributions are time when uneasy ignorance was disguised behind im To the Magician, this is all absurdly, though disarmin tic. The Scientist sees the universe as an absolute and re Truth, partly discovered and largely still to be discovere icises the M agicians ’ view of the world as being a subjec of the true world which has been distorted by the Magici imagination and gullibility. To the M agician, this Scienti is indistinguishable from that of those Religious minds w the world we live in to be only an evil illusion hiding the r beyond. Although the Scientist is so sure of the reality of that l matter in space, he is never likely to know it through his o experience: instead he accepts the word of authorities w considers to be reliable. To the M agician, this is all very i much less trustworthy than those attributions of Venus w been previously discovered, implanted or encouraged in mind. Instead of quoting distant authorities, he is descri knows well through experiments in the ‘laboratory’of his As said before: it is wrong to think that the M agician blin the attributions he reads in old textbooks; unless such at accepted and ‘charged ’by the Magician, they are liable t  up toget vote onresults this title Although you may hear of dabblersSign who throu Useful Not useful mechanical performance of an oldritual,  such workings deserve the title of Magic than does an inadvertently ign

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acteristics are needed to attract the desired girl — are a same complex electro-chemical structure, as is the expe very girl desired. Is it really to be believed that all the sep trical and chemical impulses are contained within the sa lump of matter and yet in no way interact with one anoth so strange, therefore, in stirring up one complex of assoc Venus, in order to influence another, ie the girl as ex There are many people whom I would describe as Sci thinkers but who would themselves scoff at any such lab wishing to be described as ‘down to earth’. Such people w why go to all that trouble to attract that girl by working o cated symbols? Wouldn’t it be simpler just to work on the If it was simpler to work on the girl herself, then the M should have chosen to do so, for in Magic less so than in S there is no virtue in doing this in a roundabout way simp to experiment. But the questioner shows a typically Scie when he assumes it would be simple to work on the girl h Magician is in fact being much more realistic when he ad even the simplest girl is vastly more complex than any sy he can devise. Even though to the Scientist the ramificat Magicians ’ Venus symbolism may seem desperately mor than his basic idea of ‘the girl’, in fact the purpose of such systems as astrology and the cabala is to provide the nec language in order to simplify the confusion of symbol The Scientific method is hopelessly out of depth in the business of seduction. The fact that Scientists ever succe only be proof that the heat of emotion is sufficient to bani Scientific Spirit, and to allow the unconscious Magical ab  Sign up to vote on this title take over.  Useful  Not useful The ‘down to earth’ man would argue that both Scient and Magical ritual were irrelevant to seduction all they c

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ignores the physical world — it merely views it in a diffe and one which will be expanded in a later chapter. T his d viewpoint is not easily understood by the Scientist, and tation continually surprises. For example, we are so used to thinking of the univers unexplored mass of facts, and of Scientific discovery as t ing process which goes out and collects these facts to fee expanding growing knowledge, that the Magical view of process seems absurd. The Magical view is that the who already explored — by the imagination. Everything that and more, is already known. To the M agician, Science or system of practical discovery is not so much a harvest as once upon a time the Moon was the left eye of H orus, a w woman, green cheese, an inhabited world like ours, the a dead . . . in fact an infinity of different things according to needs at the time. Science has cut down most of the poss ing only those which start with the idea of a sterile lump o In my own view, it is still possible for the M oon to be a ric of diamonds. In due course, Science is sure to kill that on manner, Science is not adding to our world as the M agic it; on the contrary, it is clearing it in order to make us feel secure. So the irrational feeling which haunts some of us ing that Science is shrinking the world and making it mo and empty — is possibly a betrayal of a suppressed inclin towards the Magical way of thought.

As was earlier suggested, there is a large element of com Magic, and at first glance its techniques might seem as t  Sign up to vote on this title In ord could even be compatible with Scientific thought.  Useful  Not useful that idea, the basic ways in which Magic and Science div been illustrated at length.

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attempts. I am not moralising — there is nothing wrong i be Scientific about Magic, in fact the attempt could teac imenter a lot about himself. But it would be a mistake for believe that he was doing Magic in the attempt, or learni positive about M agic. The journalistic ideas of a ‘war ’ between, say, Science or Magic and Science is rubbish in these terms. Science, and Magic can happily co-exist without impinging upon e Like Earth, Air, Fire and Water — or better still North, So and West — you can combine or confuse them as much as but it will always be possible to separate out these vector untouched by each other ’s proximity.

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CHAPTER 3A Cycles of thought

In the last chapter, and again in later chapters, several key di drawn between Science and M agic. In Scientific terms these relationship between the two, summarised as a table of distin these lines — FACTOR Aim

SCIENCE

Truth

MAGIC

W holeness

Objectivity

Yes

No

Causality

Yes

No

Belief

Conditional

Uncondition

Truth

Absolute

Relative

— and so on. Relationship by distinction is a particularly Scientific notio ship. As Magical thinking relies more on spacial, pattern recog ties, it is more inclined to ask where M agic ‘stands relative to is a different approach to relationship. Although this version may be too woolly for strict Scientific analysis, many Scientist choose to answer the question, and they would often do so by s Magic was ‘a primitive forerunner of Science’.  This was certainly what I was encouraged toonbelieve Sign up to vote this title in my c Useful  Not useful the 1950s: that Magic was originally a prehistoric, uneducated make sense of, or control, the environment. It was suggested th

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Files and the way that the media seemed to be encouraging un

thinking rather than working actively to guide public debate a rational lines. In the same week the BBC radio programme T h picked up his theme. It was clear that the panel did not approve happening. They too seemed perplexed that todays ’ society, wi tion and ready accessibility of Scientific ideas and methods, sh susceptible to such unscientific ‘delusions’. W hen I heard Dawkins addressing the popularity of New Ag the Cheltenham Literary Festival, what struck me was the stre feelings on the subject. T here seemed to be something stronge driving his distaste for the rise of New Age pseudo science. I co in the terms of my recent volume of essays — What I Did In M Dawkins had evoked a demon. Like myself, he is a champion of that ideas can replicate and evolve within the ecology of human manner akin to the Darwinian model. The demon he had evoke apparent fear that New Age ideas might now be proving fitter t his own ideas. H aving demoted ‘goodness’or ‘godliness’and re ‘fitness’ as the key determinant, he has to face the possibility that S ‘Truth’ might not be enough to save it from extinction. H e can thus as a tribal shaman dancing a devil dance to protect his min stronger foe. But even without accepting D awkins’ and my beliefs about of ideas, some people still seem disturbed that a rational cultur to Magical modes of thinking. As the original edition of this boo out in the early 1970s, however, this is not only ok, it is perfectl Magic does not precede Science — it generally follows afte I first became aware of this in my own life, having evolved fr piety, through teenage skepticism to an interest in the occult a from experiencing these occult studies as a degeneration of my education, a backwards slide into atavism, they seemed like an my mental horizons, as growth beyond the skeptical Scientism  Nor did it begin with a withering of skepticism; the Sign up to voteon on this titlecontrary useful  Usefulupon  Not cism increased to the point where it turned the principles itself: I witnessed Science itself failing to meet the standards o

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century, and again it was a reaction following triumphant V materialism. These observations and reflections lead to my theory of cy which I expand in this chapter — rather than deferring it to C as in the original SSO TBME. I do this in order to introduce a f ple of a M agical theory in preparation for Chapter Seven. So t description must be followed as a M agical theory, and not as a — which is to say the reader must focus on verification rather than f tion.

VERIFICATION NOT FALSIFICATION IN MAGICAL TH

W hat follows is an example of a M agical theory. It begins with an observation of mine own inner state, and tion of a cyclical pattern of development. (The pattern is said t nised ’rather than ‘discovered ’, because the latter would impl Scientific notion that it ‘really existed ’, whereas Magic is less whether it is true or imposed as long as it can be experienced. to recognise a similar cyclical pattern occurring at several lev Several benefits are gained from this exercise, including: a from understanding the chaos of history; a sense of superior p Richard Dawkins to balance the recognition that he is a more s writer than myself; and finally the provision of material for this (Recognition of these benefits helps define this as a M agical as an Artistic process.) The process of pattern recognition requires us to lay aside analytical faculty, but it does not require us to reject it outrigh pattern has been recognised you can always choose to analyse little point in looking so closely that you no longer see the patt why I ask the reader to focus now on verification, not falsif Let me expand this difference. T he sword or dagger is a ma of the logic of Science — it contrasts with the cup as a magical s  Sign up to vote on this titlefalsifica feeling of Magic. The former is about banishment and Useful  Notexample, useful when, about acceptance and confirmation. So for I de 60s as a time of ‘Magical revival’after the materialism of the 50

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magical imagery which was a direct reference to the earlier the beginning of the century. Try to see the truth in what I am saying rather than to test ability — that is the correct approach to a M agical theory. W compete to disprove or reject ideas, M agicians compete to ac approach worries rationalists who fear that such a gullible at down a slippery slope into delusion. T he M agical method is to theory is correct until it has done its job, and only then to repl another theory. A theory only fails if it cannot take hold in the allow one to act ‘as if ’. As long as this approach is carried out p with a Magicians ’ understanding that the theory is being acce because it is ‘working’, not because it is ‘true’ — then there is l delusion. W here there is danger, it stems from lack of M agical under empirical Scientific education inclines us to believe that if a the ing then it is more likely to be ‘true’— and such belief can indee ous. This is another reason why I consider it important to re-is the real danger lies not so much in M agic as in peoples ’ m misapplication and denial of it. A PERSONAL CYCLE

The extent to which a new-born babe is a blank slate or not is op nevertheless it is clear that its mind has had little time to build u resources of memory and prejudice. Compared with an older c the baby is very much an observer, rather than intuitive. And it observations by feeling rather than logic (‘big soft pink things a sucked ’). So we begin our lives as ‘Magical’thinkers. By early childh built up an inner world of memories which begins to overwhelm and shift the emphasis toward intuition, but we still have not m Sign up toavote on this title logic. So we evolve into ‘Artistic’thinking: golden agewhen Not usefulwhen we  Useful in them myths of fairies and dragons and can believe armchair is a space ship when we play with it.

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To a rationalist the above is just a rather quaintly worded m evolution of thought through various primitive stages towards thinking’. But I argue that this cycle does not stop at adolescen how my own observation grew so strong that I began to notice Scientific thought and the areas of life it could not explain awa toward Magical thinking as a student, at the age when so many interested in the occult. D uring the early 20s we once more a — the Young M an with Sports Car, the Newlyweds, etc. — until th return’ and the approaching age of 30 makes us once more our real purpose in life. The cycle probably moves on — but becomes less obvious a develop our own nature and maybe discover a personal bias to ular direction of thought. A CYCLE OF FASH ION

Consider the sixties occult revival; did it not last for about I do not mean that Magic has since been abandoned. Just as abandon technology in the sixties — in fact we had more of it th began to take it for granted — so also there are still more New A books on M agic available now than there ever were in the sixti take them for granted. The movement I am trying to isolate is t the early sixties and late seventies the public got its kicks from sensational coverage of parascience, lurid exposes of witches, magic and record covers littered with occult symbolism. For a p one generation, Magic had real novelty value and a feeling of re potential — something it no longer has to any extent. But if we go back to the end of the nineteenth century we se movement. Theater posters of that era are so rich in occult sym of incense, Egyptian hieroglyphs etc.) that this ‘art nouveau’st ally one of the main sources of inspiration for sixties psychedel the twentieth century was when the Golden Dawn occult socie  up to votebriefly on this title flourish public attention and so many similarSign orders Useful NotVictorian useful W hy this flirtation with the occult?In the  late era ation earlier, the theater posters reveal a craze for public scien

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about the period before the late 40s and 50s materialism? Was particularly taken up with Religious thinking? If we admit Fasc Communism as examples of Religious thought — as I suggest 10A — the answer is clearly affirmative. And before the Thirties there should have been an Artistic This is typified by the Roaring Twenties, which saw the popul many modern art movements, an obsession with ‘style’, danci a spate of publicity stunts like long-distance flying records, da marathons etc. In this period crude new technologies like rad matography evolved into art forms. So the cycle I am sensing runs like this. Towards the beginn Nineteenth century there was a craze for spiritualism and mes Magical phase. This was followed by an Artistic phase typified town Cheltenham Spa — an elegant town built in a speculative stylish living and health fads. A phase very reminiscent of the 1 era and one which similarly ended with a market collapse and R revival. People in the mid Victorian period had burned their fin returned to church for a while until the Science craze caught o the previously mentioned Edwardian M agical revival, the Arti the 20s and another market collapse which lead to a search for twentieth century ‘Religions’of politics. Fifties materialism wa a sixties Magical revival and another Artistic phase in the 80s. new technologies which matured into Art were computer gam ics. As in the 20s the emphasis was on style, music, and record stunts as well as heady speculation. T he 80s stock market cras the way for a sense of seriousness and a new Religious spirit wh in the 90s — this time a mixture of pre-millennial religious inte revival of nationalism and football tribalism. Religion has as m value in the 90s as M agic had in the late 60s. So, according to my model, the next generation after the m become once more intoxicated with the wonders of Science. St  being talked about nowadays but which isupreally Sign to vote onpretty this title limited  Useful cinematography  Not useful like virtual reality, cloning and fractal digital will really begin to deliver in a few years time. As in the 50s whe

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novelty value in millennial Religion — plus its attendant triba nationalism — and it is soon going to rediscover the wonders o we enter a new materialistic post-millennium phase. H e is, however, reacting to something more profound than cycle. I argue that we are also seeing a slower, more fundamen from Scientific thinking towards Magical thinking, and that th happened at the end of the Classical era when we moved into w the D ark Ages. According to this cycle, the 500 or so years before Christ w influenced by rational thought which I would characterise as though it predates the current meaning of the word. Joseph Ne Science and Civilisation in China quotes Chinese philosophers pouring scorn on subjects like astrology and lucky numbers us very much like those of modern rationalists. According to S B Role of M athematics in the Rise of Science “Purely Mathematica nothing in Newtons ’ Principia that was not familiar to Arc the notion of the rate of change of a velocity”. This is quoted T he Origins of Alchemy In Graeco- Roman Egypt in which book i out that Arabic metallurgy did not evolve out of mystical alche the reverse. As in China, the original objective was to imitate ical means, not to create it — aurifiction not aurifaction. So the Dark Ages strike me as a time when the rationalist metallurgists became overlaid with M agical thinking, and ne over from the rationalist philosophy of Archimedes and Aristo followed after about five centuries by a movement more akin t thought in an age typified by the troubadours, courtly love an fairy tales and legends. In the mediaeval period this gave way thought, which dominated society until around 1500 and the Scientific thought typified by the Enlightenment and reachin Victorian times. In these terms we are now at the end of this era and once mo  thought is on the ascendent, in the sense it is beginning to Signthat up to vote on this title Useful phases Not useful of fashio lectual lead in our society — whatever passing to overlay the process as described in the previous novelty

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there would be a public outcry for the banning of coffee — bec would feel that it had been ‘Scientifically proven’that this wou In my terms, this would be sympathetic Magical thinking — ca with’ coffee and so you banish the latter to banish the former not be Science until a causal link had been identified. This is an where Magic takes over from Science because Science, throug increases change to the point where change happens too fast t by the slow processes of Science. Thirdly, Science is becoming so complex that communication break down. Jack Lindsays ’ book suggests that one factor in chan metallurgy into mystical alchemy was politically enforced sec Communication of a common body of belief is vital to Science. If it, Science grows cranky and loses its universality. W hen I wrote edition of this book I saw this happening, and the driving factor w War. We were hearing of mysterious psychic experiments from b Iron Curtain, every bit as weird as some of the Science that went under the Nazi regime. The situation is now different: we do not h much military restriction on Science, but there are increasing co reasons for secrecy, plus the sheer difficulty of communicating s amount of research. To see what happens when Scientists stop c ing, consider cold fusion: when this was openly debated across t consensus was rapidly reached that it was not repeatable. But no has become taboo, several isolated laboratories around the wor ing significant results which would have been dismissed as M ag been reported. I believe that, if you isolate a group of Scientists, t away from Scientific consensus and this is a threat which could s Science itself. Fourthly, because it has become traditional to dismiss the r Magic, it then means that people can freely practice M agic wi ting it. As in my example in the introduction of the marketing c which is ‘really’just invoking the assistance of the god M ercur  them they were practicing M agic theySign would say “nonsense, th up to vote on this title Useful Not useful marketing because it really works andwe can prove it ” — a de ‘scientific’ which would embrace chanting to make the Sun rise. Th

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Sixthly, some new technologies confound mechanistic ana O bservation and logic are fundamental to Scientific thinking intelligent person alone on a desert island with a clock or steam a few spanners they could eventually discover how it worked, b not true of a silicon chip. W hereas a previous generation felt it be able to understand how domestic appliances worked, and h them, we increasingly are driven to accept that things either w need to be replaced. Learning to accept unexplained phenome is good training for Magical thinking. H ere is an example: as a programmer in the 1970s, if a program did not work I would re source code and analyse it for errors. In the 1990s this is no lon — instead I phone a ‘help’ line and am told there is a ‘bug’ which should try to avoid certain sequences of activity. T his is analog told that it is unlucky to walk under ladders. T here are two fac ing the evolution towards M agical thinking: increasing compl second example, plus commercial pressure which forbids acce code, as in the third example. Seventhly, increasing commercial involvement with pure S according to Magical theory, make it less pure and more M agic ple: on yesterdays ’ radio discussion I heard a fairly belligerent s that there was absolutely no evidence that psychological analy helped cure depression. “That ’s odd ”I thought, “I can immedia someone I know who has been helped in this way, and that inval assertion”. As if he had read my mind the speaker promptly ad course you must not be taken in by anecdotal evidence, I ’m talk hard scientific data”. W hat struck me as curious was this: he wa the evidence of mine own experience, whereas I was more incli the ‘hard data’as being less valuable than anecdotal data. W hy reflection I realised that I gave less value to the Scientific resea was very likely to have been conducted with intent to prove som whereas mine own observation was nothing more than pure ob  Sign upof to vote thiswill title be influ According to Magical theory, the outcome an on act Notmeasuremen useful  Useful or intent of the actor, so any Scientific experiment with a desire to prove something will be affected by that desire

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pounds. The long term effect will be to split the consensus of Sc world-view into rival channels, as has happened with television Scientists will need to choose, for example, whether they acce truth as defined by Microsoft, or Friends of the Earth, or the nu try, or the French government, or whatever. It will still be calle but it will amount to a choice of belief systems, which is pu AN EVEN SLOWER CYCLE

That last cycle amounted to a confirmation of Dawkins’and ot ists’worst fears — that society is currently moving away from of Scientific thought and is giving increasing credence and au Magical thinking; and that the precedent for this change was the D ark Ages. The very phrase ‘Dark Ages’is enough to send a shiver dow spines, with its sense of a denial of all that enlightenment stan will now explain why it should be very different this time round todays ’ rationalists will never be quite sure whether they are w the battle for our minds! I began by describing a personal cycle I had noticed in mine tion, and then a slower cycle of public crazes. I do not see any li these two cycles — they are operating at quite different levels ent contexts. In my case they came together at one point rathe because I was personally getting into M agic at university in th the same time as it was catching on as a public craze — and tha lovely feeling of being at the leading edge of contemporary ide while, however, my personal cycle got out of step and I became with that M agical revival. Next I described another independent cycle, a much slowe concerned with intellectual authority. In this cycle we are at th centuries in which Scientific thought has lead the way, and I su Magical thought is now taking the lead. This cycle will take abo  Sign up to vote on this title sand years to repeat.  Useful  Not Now a period of ‘two thousand years ’brings touseful mind anoth theory — that of the astrological aeons. In this theory we are e

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recently been wary of accusations that they are undermining R authority or acting against divine will. The dominant Artistic h age has been Religious, traditional Magical texts are heavily ov Religious imagery and language, and the majority of wars have on Religious/political grounds. Compare that spirit with the previous, classical era when th famous (Trojan) war was fought over a beautiful woman! Repla nance of Religion with a dominance of Art and culture and you g more the feeling of the previous age of Aries (there is even a sen earlier pre-classical era was dominated by nations with the mos Magic). In this cycle, then, the new age of Aquarius will be dominat Scientific spirit. Guernica was perhaps a turning point — a ba ostensibly on idealistic grounds but actually so the G ermans c bombs. Tomorrows ’ wars will be an excuse to try out military h justify the billions of public money spent upon it. So no matter Magical or Religious we are being, it will all tend to be done in Science. As I suggested in the first edition of this book, we won’t hea about ‘a return to Magical thinking’as about ‘the birth of the s of ‘a new holistic Science’, ‘feminine Science’and so on (and s edition some of these phrases have actually been used). As in tory example of the marketing agency, people will insist that t very Scientific even when blatantly practicing M agic. T he wh phenomenon reflects this contradiction between the two cycl opting for phrases like ‘quantum consciousness’and shying a more concise traditional M agical terminology. Let us return to an early example from this chapter, the talk b Dawkins at the 1998 Cheltenham Festival. H e was announcing called Unweaving the Rainbow which took its title from a c between some romantic poets who cursed Newton for having d  beauty of the rainbow through his explanation ofonthe properties Sign up to vote this title usefulhe set out  Useful  Notand Dawkins felt sad, yet sympathetic to this attitude, the balance by showing the many ways in which Science can inv

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be to admit that a certain sense of awe might have been destr Newtonian analysis of the rainbow, but to insist that the awe w emotional reaction and, in its place, we now had a superior un which was worth far more because Truth has its own higher B something along those lines. I enjoyed Dawkins’ talk because I felt he was attempting a M formation of Science into something more acceptable to chang was quite good Magic, and yet it would not now be admitted as official role is something to do with educating the public a My role is to educate the public about M agic, but it will pr officially recognised in the Age of Aquarius when I would do b snappy New Age pseudo-scientific terminology for my thesis present it in traditional magical terminology! WHY THESE CYCLES?

Remember, this is an example of a M agical theory. It relies upo and not falsification. W hen I describe the two thousand years as being dominated by the Artistic spirit, the clever reader is n looks for counter-evidence, but the one who can sense the tru ment. In this way the reader gives value to the theory and this become powerful and useful — with predictive and explanato trick then is not to forget that it is just a M agical theory — even to explain everything, you should resist the Religious or Scien to equate it with ‘truth’. As a Magical theory it does not need to have a single cause o behind it — a cycle is just a cycle. But it is naturally human to l underlying cause. In the case of the novelty cycle, I recall a feeling in the ‘there must be something more’ than the materialism if the fifties. Ra explanations for everything from falling in love to the Religiou no longer liberating us from dogmatic Religious traditions, in  Sign up toas votethe on this titleReligiou began to sound just as ‘smart ass’and smug old useful it had re  Useful idea  Not that the other hand, Magic was such an outdated appeal. Turning to M agic had the feeling of a ‘turning inward

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on ‘mind, body and spirit ’ became so common as to lose th to designer labels and fashion foods. D uring the nineties, I sensed that people were growing bor inner quest ’. It was as if they had done so many inner child wor tarot readings that they yearned for something bigger than the explored psyches. They began to look outward and wanted to b aligned with something bigger, a truth which lay ‘out there’ — a driver towards a revival of Religious thinking. It manifests its for some absolute standard, some higher power, or a nation or or tribal affiliation which is hoped to be greater than the sum o Even the current fascination with the paranormal and ufos has with a Religious quest than M agical practice. W hy should we next turn back to Science? I anticipate it wil millennial fever will have abated and technology will begin to d of the miracles of information technology and genetic engineer promised. Another possibility is to look for some astrological correlat there is no reason why it should exist. T he nearest I can see is t in air signs go with Science as fashion — maybe through ideali Neptune in water idealises feeling and Magic; Neptune in fire creativity so Art is fashion; while Neptune in earth does not so matter as erode materialism and initiate a search for new boun nationalism, tribalism and Religion. That fashion cycle is a fairly superficial cycle, and it hardly j major shift in humanitys ’ ideas. Looking at the bigger picture I c the tendency of Religion is to evolve towards monotheism. This crisis, because a monotheistic Religion eventually comes up ag rial world. The physical world can happily coexist with a panth spirits, but how can it be allowed to exist when there is only one and that is God? Ultimately this can be resolved by making the universe itself into God — ie by concluding that matter is the o  and that the proper study of it is Science. SignT uphus to voteReligion on this title will ine Useful  Notsociety, useful way to Science. Another theory is that a Religious with traditions, tends to be a stable society — and stability is a condi

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about by Science. W hat is more, the expansion of Science becom that the subject begins to fragment — and this goes against the communication of concepts. Once Science fragments into discr who no longer share information, as it did at the end of the classi it grows cranky and... er, interesting. So Science will eventually Magic. Magic begins with the desire to control a turbulent world b who has studied it eventually discovers, it evolves towards tran experience. Instead of trying to control the world ’s finances, ex Magicians usually put more effort into transcending them. Ma end up doing more rituals to celebrate Nature than to control H Magic tends to evolve into Art, ritual into drama. Art, in turn, seems to evolve from popular tribal celebration more exclusive and individual voyage of discovery — and that s for a personal Religious experience or conversion, and the cyc It is as if the four faculties I introduced — logic, observation intuition — co-existed in a cyclic hierarchy like the childrens scissors, stone’where scissors cut paper, stone sharpens scisso wraps stone. First imagine a situation dominated by intuition — for exam nial cult where everyone is in thrall of the preachings channelle leader. W hat is the one person who cannot be tolerated in such the rational enquirer who gently points out that — however co leader’s arguments for the end of the world — he is not the first has made a similar case and been proven wrong. Such a person tolerated because logic is the one faculty stronger than int Now imagine a situation dominated by logic — maybe an ac tank addressing economic problems. Fact is the nemesis of suc however brilliant and flawless the logical arguments put forwa defeated by events which contradict their predictions because the only faculty stronger than logic. If you are in a situation dom  someone who can always win verbal arguments, Sign up to vote onthen this titleit is no go Notis useful  Useful he to feeling judgements or an intuitive sense that wrong. Ins say “that is very interesting, so you should be able to produce so

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On the other hand, when a situation is dominated by feelin useless to try to resolve it with facts as it is to use logic — beca faculty stronger than feeling is intuition. G oing back to our m — many such cults begin with a group of high-minded people wit feelings for what is decent and good and looking for ways to he Then one charismatic leader has an intuitive flash or message it is accepted by the members even when it leads them away fro inal principles towards paranoia and cruelty. T he leader’s intui overwhelms those finer sensibilities because intuition is the on stronger than feeling. So I have suggested that maybe the cycle of thought has its circular hierarchy of our mental faculties. O ne cycle driving an many M agical theories are cyclical. M aybe our species has evo because such an arrangement fosters continuous change and, endless change. Because humanity cannot sit still, it has to O r maybe I have simply projected my own inner experie THE LEGACY OF CYCLES

A curious by-product of these cycles is that each way of thinki inherit a burden from its predecessor. T his burden is more or and tends to muddy the waters of my comparatively neat m Consider Science, for example. According to my definitio securely founded on reason and observation with no need fo Indeed, this objective, open-mindedness would be strongly c Scientists themselves. H owever, Scientific thinkers are all to dogmatic, especially when debating spiritual topics when ph ‘mumbo jumbo’ and ‘New Age nonsense’ spring almost automatica their lips. This unconscious dogmatism is Sciences ’ legacy from thought: in the Religion sector faith is a virtue to which one as Science sector it has become an unconscious habit one seeks t Magic, in turn, inherits unconscious skepticism from Sc  ‘open minded ’ Scientist is deep down a total believer in title material re Sign up to vote on this Useful not Not useful believe i  really also the ‘gullible’Magician deep downdoes W hen astrologers, for example, get together one of the comm

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As I explained in my second volume of essays — Blast Your Megabuck$ W ith My SECRET Sex-Power Formula — what so evolved Magical thinkers are trying to do is to convince thems reality of a Magic which, deep down, they do not believe can re the Science sector an open, skeptical mind is a virtue that one the M agic sector it is an inner emptiness one seeks to fill w Insofar as practical M agic demands an ability to switch bel underlying skepticism is not a bad thing. But it can be just as co Scientist ’s dogmatism, and it really shows when Scientists and into argument. Typically the Scientist is the first to succumb: a conversation moves to ‘other realities’ the Scientist is liable to s sive Magical rat and lapse into mindless phrases like “utter po this stage the Magicians usually have the intellectual high grou typically out-Sciencing the Scientist by asking whether the evi considered and so on. H owever they all too often lose this adva themselves lapse into haranguing the Scientist whose scornfu echoes their own hidden fear that M agic is indeed a load of delu course, both sides would reject my explanation totally and insis arguments were based entirely on fact. I ’m not so sure about the burden that Art inherits from Magi suspect that it could be a sense of ‘meaning’. It always struck me how people can be irritated by modern art because they do not it ’, and how they can feel much happier when offered some bog tion’— eg “Mondrians ’ paintings are made up of a grid of straigh symbolising the order and rules of modern civilisation, dividing bright colour which represent the human passions being restra rules”. I used to think that the demand for explanation was a pro Scientific culture, but maybe it is a legacy from M agic. A poet o that it was wrong to think of a symbol as a sort of telephone num ing one to an idea, and I was surprised because that is exactly w Magical usage. There is, for example, a sort of tick symbol extan  Sign up to vote onof thisvictory title culture which is used to call up Nike, the goddess — useful  Useful  Not tisements with sweaty athletes and some slogan like ‘make hist and this little tick inserted as the one element to give the arbitra

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the Magic sector meaning is a precious thing, a pointer toward while in the Art sector meaning has become a tangle of associa seeks to cut away to reveal life in its pure essence. I am equally unqualified to judge what is the unconscious Religion inherits from Art, but my guess is that it is glamour. T baptist turns scornfully away from the theater of popish robe only to create their own rock ‘n roll glamour in turn. Even the puritanism of the Shakers comes across to us as ‘high style COMPASS, NOT CLASSIFICATION

I insist that the four-fold diagram is a compass of directions an of categories, and yet I use the terms M agic, Science, Art and R they were four distinct disciplines. Sorry. It ’s the easy way to write — just like it ’s easy to say I live “in th West ”. But I am allowed to talk about The South etc, because pe stand my double use of the word as a direction and a temporary place. H ere the usage is less familiar, so I decide to explain once a Magical theories tend to be infinitely translatable in the way a The same compass can be used to divide the globe into four cu into four regions, Gloucester into four quarters or a house into So also the thought-compass of this book can be focussed dow ever narrower activities. If I take advertising as an example of human activity, it shou surprise to learn that, from where I stand, I consider it to be a fo Other people consider it to be art or science, maybe. But the fa consider it to be Magic does not force me to deny that advertis itself in the imagery of Art, Science or Religion. It less often use imagery except for specific niche markets, or at times like the s seventies when Magic was fashion — why is this? I guess that  Sign up to on this title creatives would describe M agical imagery asvote‘too cheesy ’and, Useful  Not useful ask them to qualify the ‘too’. Because I suspect that the people w embarrassed would not be the public but rather the advertisin

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Dukesodent — the only toothpaste endorsed by the Association.

D ukesodent — the only toothpaste featuring ionisation-enh cal plaque inhibition agents.

D ukesodent — the hi-tech toothpaste for the hi-tech gene

All four slogans lean towards the Science side of adverti and yet I can still draw a distinction between them with m Only the first is specifically Scientific in my terms, because primarily to observation (try it yourself ) and logic (they couldn back unless it was reasonably good). The second has every bit as much logical appeal — it must for BDA approval. But it makes little appeal to observation, be small minority of people have enough direct experience to kn BDA and its mechanisms for product endorsement, and the ad not directed towards that niche. For the general public the va approval is based primarily upon intuitive acceptance of their ity in dental matters — a Religious appeal. Compare the third, the one with the most blatant Scientific Again, for a small niche market of dental technicians this could made sense) have genuine Scientific appeal, but for the genera pure Magic — touching lightly on personal experience of plaqu Scientific additives, but relying far more on good feelings for im words than any logical or causal understanding. The fourth is purely a style statement — Art in my term Thus demonstrating, I trust, that this theory is not a statem absolute categories but simply an indicator of relative position quadrant contains all four directions — just as every astrologi contains the entire zodiac, and every sphere of the Cabalistic t contains the whole tree. Sign up to vote on this title

PLAYING THE COMPASS  Useful  Not useful

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It strikes me that you could play with this cycle as a conversat the presence of anyone who is strongly polarised towards one

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statements such as “but wouldnt ’ you agree that the Moon Proj destroyed much of the awe and mystery of that heavenly body? stimulate with Magical questions such as “if I want to cure depr more effective to approach it as a psychological condition, or as condition?” (ie how do I adjust my perceptions to increase the ch success). To irritate a Religious mind put the Artistic questions about ics of creation “how can a supposedly good G od have created a the holocaust is allowed to happen?”. To disturb or offend, ask s questions as “does Israeli military success in the Middle East s Jehovah is a more credible deity than Allah?”To stimulate deba logic and observation of Science and ask “if you really want to message, shouldnt ’ you be preaching via the mass media rathe churches?” To irritate the Artist ask the Magical question “what does t mean?”. To disturb, put the Scientific viewpoint “if you want a p nt ’ it be better to work with television rather than oil paints?”To try the Religious tack and discuss the ethical or political implic work. To irritate a Magician put the Scientific question “but can y absolutely sure that the cure wasn’t just coincidence?”. To dist Religious moral questions as “what gives you the right to interv persons ’ state of health?”. To stimulate, make some suggestion aesthetics or dramatic format of a ritual. O f course, the real communicative value of this idea is no to use it to disturb or offend, but rather what sort of dialogue wish to foster genuine communication with other minds. CONCLUSION

In this chapter the ‘compass of thought ’was put to use, explori society. I looked at the feeling among some rationalists that we  Sign up to vote on thisand title sugges back into atavistic, superstitious thought patterns,  Not useful could not be possible unless such waysofUseful thinking offered som over rationalism.

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ciples have now got too strong a hold. Everything, however irr be done ‘in the name of Science’and the ideas in this book will ignored until someone has the wit to re-phrase them in suitab scientific New Age terminology. Finally, just in case the picture is getting too neat, I pointe practice each way of thought tends, in practice to carry a bur predecessor in the cycle. In don’t think that bit will win many could help sort out a few bitter arguments.

T his cycle could also be divided into two phases, the Tragic and the Com grandest sense of those words. Although I have described ‘intuition’as the promtings from ‘within’(in o make my thesis more digestible to rational minds), nevertheless it is often ex as messages from ‘beyond ’. Thus the age of Tragedy is the passage from sensation towards intuition (via M agic and Art). This is the time when humanity lifts its gaze from the mud towards the stars - the individual discovers that he is at the mercy of divine powers and immutable laws. W hile the age of Comedy is the return from intuition back to sensation (via Religion and Science), when cosmic principles tumble down and become enmeshed in the mire of everyday reality. In the first case you have Greek tragedy where common human error leads to eternal punishment, or the troubador who elevates sexual attraction to unrequited D ivine Love. In the second case you have  Sign up to vote on this title Shakespeares ’ mighty rulers falling to human error, or Basil Fawlty tumbling from the heights  Usefulof pretention  Not useful to beating vehicle in frustration. According to this chapter the great age of Comedy is finished and w

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CHAPTER FOUR “Sex secrets of the black magicians exposed”

It is hoped that anyone who has any practical experience will by now agree that this essay is indeed about magic. H experience suggests that some readers will feel that I ha real subject by omitting to mention screaming virgins, s and chalices of warm blood. Though I would be the last to deny the Magical impor such things, yet I insist that their importance is more pe basic. For all the books on Magic which provide lurid det bloody sabbats, there are many of the more practical ste introductions which go no further than accounts of brea cises and meditations. And yet both types of book are ab Books with titles like ‘Sex Secrets of the Black Magic Exposed ’are the equivalent in scope to books with titles Wonderland of Science’. The image of the black robed M no more and no less essential than the image of the Scie white lab coat. If ones ’ only experience of Science was th childrens ’ books with pictures of cyclotrons, radio telesc lasers, then a basic chemistry course at high school wou terrible let-down. It would be hard to believe that it had do with Science as one had learnt to understand the wor ‘boring’ meditation books are just the equivalent of a Teach Y Chemistry text. When you consider that the transition from basic phy cyclotrons extends over many years of study via high  sch Sign up to vote on this title sity and research degrees, then it will seem less usefulthan rea  Useful  Not expect any one book to bridge satisfactorily the gap betw about thinking and screaming virgins, least of all in a sho

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discredit the old Gods; and if there is nothing but Good i scheme, it is hard to explain where the old Gods went wr Therefore, it was desirable to have a Devil so that the Ch could explain how the old G od was in fact a smooth-tong who hoodwinked his followers. But the Devils ’ usefulness does not end there. W hen R thought holds authority, the reason and intuition of the R leaders are all-powerful. So error and failure were reject and, in analogy with the personal ‘shadow’of the analytic ogists, such debris collected around the symbol of the D nowhere else to go. T he D evil was also very necessary to human who found the word of the Lord was insufficient to moving on the paths of righteousness, and who needed th of brimstone over his shoulder to drive him forward. Through accumulating all the rejections of authority, gained power in mens ’ minds and so unfortunately it gain tion. The symbol which started as a sort of rubbish dump more exciting and alluring than Christianity itself. The D indeed a Magical being. In opposition to the reason and i the Religious leaders, the D evil was a creature of feeling vation (in the sense that his world was the world of flesh a excitement). Just as a Religion-dominated society finds it necessa world of un-God, so it seems a Science-dominated socie world of un-Truth in order to outline its ideals more c W hen presenting to a Scientist arguments in favour o practice in terms of the microcosm — ie the operator’s ow retort is often on the lines of “Yes, but that ’s very differen  Sign up to vote on this saying that some sort of gaseous intelligence ortitle‘spirit ’  Useful  Not useful come wafting from the planet Venus in answer to your pr idea seems to be that such ‘inner world ’arguments are a

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discussion was. Even in mediaeval texts, we find that the of angels and demons being part of the mans ’ own mind w and allowed for. W hat we do not find is the implicit Scien tion that being part of our own minds means that they ‘ True, some ludicrous and superstitious theories of M ag particularly when forming part of Religious propaganda matter it is still possible in this age to find some very pec being defended in an apparently Scientific manner. Remember, if your research into old texts uncovers o jumbo, before dismissing it ask yourself: a) is the examp of Religious propaganda influence? b) could it be an ove interpretation of what might have been a sensible earlie does the example suffer from translation, or a shift with significance of the words used? An old word meaning example, is likely to have meant something experiential than just a lungful of nitrogen and carbon dioxide. So where did the idea of an intelligent ‘gas’from Venu Certainly such ideas have developed in the same way as developed: they are usually used by the Scientific mind i to explain more clearly what it is that it does not believe rejoiced in telling us that the sky was not a solid lid with above it, but who ever believed it was? You have to go an way back to find intelligent discussion of such an idea are yourself gullible enough to mistake myths for the rat of the age. For that matter, even in this century children told that stars are the holes in the floor of heaven. At a more subtle level, we find that the Scientist still c impossible view of M agic in order that he may reject it. H  Sign up to vote on this title yesterdays ’ newspaper horoscope guide and announce t  Useful  Not useful show there to be ‘nothing in’astrology. It does not seem t him that the announcement that “Gemini will receive im

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complaining about backache and the doctor asks: “H ave an injury in this area?”, would the Scientist answer: “I ’m n tell you. Let ’s see how good a doctor you are.” I have hear one conjuror debunking clairvoyance because they were up on ‘cold reading’techniques and fool the public that th using clairvoyance — sometimes even giving identical r two different members of the public in front of hidden vid Does this ‘disprove’clairvoyance? If so, what about those who have successfully mimicked doctors or surgeons an with it — does that disprove medical science? In fact the Scientist is demanding that astrology or cl a subject which has been neglected and left to be the ho eccentrics for over a century, should be more accurate a than medicine — where practitioners have to study inte years and be examined to the highest standards. Once a Scientist needs to create the impossible in order to r Just as in Religious times, we were warned of man ‘follow weakly in the ways of the D evil’, nowadays we are tau the mechanism of our brain is imperfect as a computer, a brain is susceptible to illusion and group hysteria. Instea sin, we have mechanical imperfection, instead of evil, we or fraud. But just as the old anti-moral ideas collected ar lent fascination to the Devil, so do the new anti-truth idea and create a fascinating world of hysteria, fantasy and fr magic un-truth world seduces the Scientific mind, as did seduce the Religious. The Scientific thinker wants un-tru reacts irrationally when disappointed of it: Un Geller is d because he fails to bend any spoon under any condition t  Sign up to vote on this title Scientist imposes.  Useful  Not useful We still use the word ‘magic’to describe this world of but I would argue that it is a world closer to my use of the

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True, the Magician does work in regions which wou described by the Scientist as fantasy worlds: but he is no unless he is trying to bring about some change in himself ronment in the process. A Dadaist ‘happening’is Magic i performed in order to ‘shatter middle class morality’, to awareness of the meaning of art ’, or to ‘make money’. If o hand, it is done for its own sake, or as a despairing or spo then it is Art. Similarly, the controlled drug experience w such aim as ‘self knowledge’or ‘the invocation of genius whereas a sociable freak-out is probably not. I do not want to give the impression of belittling Art that Artistic thought is chaotic and aimless, but rather th Religion, it has motives which are more subtle than the motives of Magic and Science. So a popular idea of Magic as a thrilling bat and virgi escape from the boring world of Sciences ’ creation is in f tial to real Magic: the Scientific mind has created an ene exciting than Science itself. Books on M agic which fail t bizarre and sinister are not therefore attempts to whitew subject, but are probably genuine books on elementa On the other hand, this bizarre world of goats and blo from being irrelevant to M agic. It is a world which has p some minds — all the more so for being rejected as ‘unr Science. For that reason alone it is a ‘real’world in terms and so could be used. A Magician wanting to generate m psychic tension in his ritual does well to introduce these provided that he is able to control them: for even if they p the gothick recreation of an over-materialistic Victorian  Sign up to vote on thisto titlebe usef have got sufficient hold upon our imagination Useful Not useful sexual element: in a sense sex is Magical by definition, b also more subtle ways of employing sex than the sado-m

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these elements of thought, and they are seldom foun state, least of all when one is the dominant system. In a previous age, a Religious investigation of Magic, Science would in fact reach definite conclusions: everyw find evil, seduction or heresy respectively. Similarly in ou would be surprising if a Scientific investigation actually conclusions about M agic. Such cautious or evasive days Almost certainly we would now expect the conclusion to elements ‘fraud ’, ‘illusion’or ‘self deception while under of a dominant personality’, all elements projecting from t world of un-truth. Is this a sneer at so-called Scientific objectivity? Seen Scientific viewpoint, it might seem objectionable to sugg is still deceiving himself as he used to in the past. But the ‘deceiving himself ’ come from the Scientist ’s dustbin world. much making a plea that we should be more sympath Religious dogmatists of old. T he viewpoint is M agica ‘moralities’ of Religion and Science cannot be applied. In fact a Scientific investigation which came to any favour of M agic would be as disturbing to me as to o

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CHAPTER 4A D emons and sacrifices

For a fuller exploration of the demonic, the fascination of the and the nature of magical pacts with demons, see my third vo W hat I Did In My H olidays. See also the second volume of essays — Blast Your Way To M W ith My SECRET Sex-Power Formula — for the title essay inc exploration of the myth of D ionysus as a battle between contro It points out that the desire to control has a way of invoking an o tion — as in mind-control cults which so often turn paranoid. Ju arrival of Dionysus seemed to coincide with the apogee of G ree and social stability, so also, in present times, just as governmen most sophisticated technology for controlling the people, prec there arise a Dionysian madness in the population to defy that c those cases where government does triumph over the people Germany, China and the Soviet Union — then the madness will infect government itself. I see this argument as qualifying the remarks in the last ch Science creating a devil more exciting than itself. I was very m the extent to which the transition of fashion away from Scienc Magic in the sixties was a D ionysian reaction against the know of Scientific opinion. I would add this to my list — in Chapter 3 reasons why Science gives way to M agic.

Some people find it hard to swallow my use of the words ‘angel’ to describe what they see as simply complex processes. describe, say, an inferiority complex as a personal demon, or I weather or nature as a god, or when I speak of ‘the media’as if i  entity — is this no more than a throw-back primitive Sign upto to vote on this title animism useful’ demons  Usefulwith  Not simply a confusion of everyday processes ‘real The real question is this: what makes the human brain so

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The ‘rational’objection to this is that, if we know that it is no then we are setting off on a wrong initial assumption. But I sugg a problem, because mechanistic explanations are not a separa psychological ones, they are merely a subset. Most human beh eventually be resolved into mechanical reactions, but neverthe personal problems are more rapidly solved if you treat the othe human being rather than a complex mechanism. If, for example, my car is an erratic starter on exactly the da in the greatest hurry, then it might prove better to ask “how do am in a hurry” than to insist that “it is only a car and cannot pos am in a hurry”. The former question might lead more quickly to ery of a loose contact which is disturbed when I slam the door h rational, mechanical explanation and yet one reached more ef using the full animistic potential of the human brain. A more realistic example is to consider what happened rec so-called ‘hedge funds’had to be bailed out by the banks. T hey operation upon equations appropriate to the random moveme market, and they were doing exceptionally well until the Asian the market equilibrium. Suddenly they were performing wors ‘intuitive’ share dealers. My interpretation of this was that a stead financial market is akin to a sleeping brain, and that it only wak response to crisis. W hile it is ‘asleep’its behaviour averages to ness and can be handled by the mathematics of random proces it wakes up it is reacting and no longer random, so the equation apply and the successful dealers are those who lay aside their f use skills more like human counselling or martial arts to ‘psych markets. In these terms the M agical technique of personifying com tions and problems can be seen as a powerful approach. It use part of the brain where a strictly Scientific approach uses onl reasoning that is applicable to linear, mechanistic phenom  I am not arguing now that Science is inferior tothisMtitle agic — it Sign up to vote on  Useful versus  Not useful question of breadth versus depth, or parallel linear pro I discuss the Media, say, as if it was a god which does not act alt

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The books mentioned at the beginning of this chapter do not e on the subject of animal sacrifices, as I recall — and I am bugg going to read the bloody things right now just to see if I recall r add a few words here. Blood sacrifice plays a very minor role in modern M agic — ing even remotely approaching the massive global slaughter o Christmas ritual, or other world religious sacrifices. Indeed, th fusion of Paganism and Magic means that most Magicians feel the animal world and actively oppose animal sacrifice to the po strictly vegetarian. So I can only quote from mine own exp My first animal sacrifice was not a conscious choice, it was by circumstances. It happened when I was driving at high spee country lane on my way to visit a new client for the first time. I w because it was vital that I arrived in good time and made a good But I hit a bird at speed and left it dead upon the road. In this na at rush hour it would have been dangerous to have stopped and and I did not have time to park and attend to the bird ’s remains, drove on — feeling bad. This bad feeling was not conducive to a ing day, so I asked myself if there was any meaning in the bird had it died? The answer was that it had died because I was driv upon doing well for my new client. I therefore decided to accep ity for the death of the bird and to honour its death — and there — by making an exceptional conscious effort in my days ’ work. T did that day would be my very best as a tribute to the bird it. M any years on that days ’ new client is still my best clien Some people might argue that the role of circumstance in t example disqualified it for the term ‘ritual sacrifice’ — the dea happened and was only later made sacred and Magical. So I gi example where I actually chose to kill — changing a few detail not think the reader has the right to know much about me, but true in its essence. In the streets of Cheltenham I saw what I thought wasa pol Sign up to vote on this title Usefulno Not useful was flipping about in the wind — only there wind. D riving cl was a kitten in mortal agony, its pale fur totally sodden and slim

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cowardly technique of running over the kitten several times to ough death and then I picked the remains up with an old carrie placed it in a bin as a marginally more dignified resting place t would have been. Now I had the problem of completing the ritual, because the such obvious answer to the question of why the kitten had been Instead of finding a meaning I had to provide it. So I thought ba day until I recalled a lesson I had learned earlier in the day abou my attention onto those things over which I had influence rathe ing about matters beyond my control. I chose to dedicate the sa forcing this lesson, so that the resulting improvement in my life tribute which would give value to the kittens ’ death. The precis processes by which I carried out this ritual are beyond the scop but can be suggested by my closing oration to the dead kitten w something along these lines. “Kitten, I never knew you but I feel our fates have been bonde act of killing you. I regret this act, but seek in the solemnisation scend such regret. I therefore accept full responsibility for you dedicate its memory to reminding myself ever to focus my reso those matters where I can exert influence rather than to dissip worrying about circumstances over which I have no influence o Thus I intend that your death will for ever be a stimulus toward mine own life, and that my life will thus be ever a living tribute t and so to your life. Thank you, kitten. One concern remains, however, which is that my decisio — you could not partake of it and might have chosen otherwise. B precisely an example of the problem I seek to resolve — I have over your wishes as you are dead and gone, therefore I will not with them and will rather focus strictly upon my own intentions tions. I feel a lightening of my heart and I recognise that as a loo bond between us. G o forth, kitten-spirit, you are now free.  The wording might sound a touch majestic an Sign up to votefor on this titleoff-the-c  Useful responsibility  Not useful but it is surprising how far the act of taking for d solemnity to ones ’ utterances.

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the memory of those dead creatures which I offered as sac I have indeed been haunted by other creatures that I have The same principle extends to less dramatic examples. I am tarian and I try to accept some conscious responsibility for cre vegetables killed to feed me. The death is consecrated by my in cook well rather than create junk food. For some people the jus the sacrifice is that “this creature died that I might live” — pers that disgusting because it simply trades my life for many other acknowledge that I could always skip a meal and so I am eating but for pleasure. To me life is cheap — in a day or two any dead even a piece of shit will soon be swarming with life — whereas Therefore I endeavour whenever possible to cook like an Artist plate clean and generally conduct my life as the sort of elevated might myself choose to be eaten by.

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CHAPTER FIVE Fantasy worlds

It was described earlier how discussion between M agic flounders because the idea of causality — so important in has no bearing upon Magic. Similarly we find that the Sc of existence is of no interest to the Magician. W hen the l of a demon as being a “defect in his own pysche”, the Sci likely to remark “so you dont ’ actually believe that demo such”; a remark which is quite meaningless in M agica Just as Magic theory avoids tangled arguments abou allowing causal connections to be total, so does it avoid e arguments by assuming that everything exists. Although this immediately saves the Magician from p discussions as to whether the flying pink elephants that h real or not — and if not, why it needs a real psychiatrist to them — it is also a potentially dangerous step. For a univ everything exists is a much larger and more confusing on muddled thinker might try to open a door with the memo buy Freedom in a shop, settle an argument with a dagger cats on Love. In fact it is very necessary to have some sor guide in such a universe.

The way in which M agicians map their universe varies f sect. This fragmentation is probably partly the result of persecution, but also due to the very nature of M agic, so too much to attempt a comprehensive description in this Instead one example will be presented, an examplebase Sign up to vote on this title Cabalistic scheme of ‘four worlds ’. Useful  Not useful The obvious beginning point to a Scientist would be world, as of that he feels sure. T hus it is that we have in

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tion between a phantasm and a solid object is that only th withstand a long hard stare without decomposing. But in distinction is only one of degree: experience suggests th tains a visual image by making many small eye-moveme force yourself to stare fixedly and without blinking at an image soon wavers and even vanishes until the eye brea restraint and moves slightly in order to restore the p Even though there are circumstances when we cann what is material and what is illusion, yet at least we can b own experience of it at the moment of experience. Indee us, ‘I think therefore I am’is a satisfactory starting point start with the world of everything that can be thought, e that can be described, invented, imagined and conceive all our impressions, memories and abstract thoughts wh describe or express. Let us call it the M ental World. W ithin this huge and ever-shifting world, we soon dis certain types of thought which are slower and clumsier t These are the ‘images’. W hereas the thought ‘I wonder if lunch’ can pass in a flash — hardly even verbalised, the c mental images take a little longer: there is the feeling of h rapid memory scan of time elapsed since last looking at t the visual image of the clock itself. These images form their own Image World within th World. Examples of thoughts which exist in the M ental without necessarily touching the Image World, occur in ics, eg the square root of minus one or the fifth dime But within the World of Images, we find that some imag even slower and clumsier than the others; in fact they pos  Sign up to vote on this title Although the thought of lunch was virtually instantaneou  Useful  Not useful reflection on it took a second or two, yet the physical actio up and looking at the clock takes even longer, for here we

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elementary particles themselves? In practice, we find t ence of these particles is more of the nature of the Imag World. It is as though the attempt to go down to someth more solid than matter results in a reflection back up to regions. Therefore we stop at this point and assume the World to be the last. But what about the other direction? Is there a l more rarified world which contains the M ental World From a logical point of view, it is convenient to assume is a larger world, simply so that any impression which do worlds described can be assigned to it. In practice it is th world which is most likely to be contested by Scientists; b Mental World comprises all thoughts which can be expre verbalised, then presumably the larger world would con which could never be expressed in words. T herefore we tate the Scientist by calling this higher world the Spiritu and we justify its existence by declaring that since it seem ble to hold conclusive arguments upon topics such as Lib Love, then perhaps the words are simply labels for conce defy accurate verbal description. The Spiritual World was called a ‘higher ’ world. T source of irritation to the Scientist who assumes ‘higher ’ is used as an indicator of value, ie as a Religious mind use it. In fact it is only ‘higher’in the sense of being large sive. A topologist would call it a ‘super ’space, but that so more like a value judgement. It is difficult for people of this age, who are used to con thoughts to be a by-product of activity within the small b  Sign up tocan vote onform this title a world human skull, to see how those thoughts Useful Not useful the material universe around that  humanskull. H ere the shiny metal sphere, which contains as a reflected image

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discusses data compression and the unfolding of fractal from simple computer programs. It is published in W hat M y H olidays.) But a common reaction is to argue that the statement not true, on the grounds of the Scientific belief that the m universe is an extensive reservoir of undiscovered facts w slowly being revealed to us by Science. Such an arguer w Image World doesnt ’ contain an image of the far side of th does it? So that is something in the Material World which the Image World.” But of course the Image World does co images of the far side of the Moon — an uncountable num images of this as of any other unvisited place. O nly knowl prune those images to find the one which corresponds to called physical reality. More subtly it can be asked whether the mind can be contain a true representation of the actual physical dis here and the Pole Star. T his seems tricky until you ques meant by an ‘actual physical distance’, and find that the in fact confusing his own M ental World with the M ater possible to travel over that distance, and so to experien way, then the image of that experience would represen The distance can be expressed in the Mental World in s words, or as a number of light years. To argue that this i cient representation is to argue not about the Material about a concept in the M ental World. In fact physical ac only arguments possible within the M aterial World. O n a higher level, it is likely to be argued that there ex which cannot be described in words. For example, some  up to vote on this titleMona L ask: “Who has ever found words toSign describe the  Useful  Not useful H owever a television picture of the Mona Lisa, for exam description in words, the whole picture being transmitte

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So every object in a lower world is in one to at l spondence with an object in a higher world. For the — so loved by homely philosophers — there is your corresp visual and tactile experience of it in the Image World. T words ‘the chair you sit on’in the Mental World, and ther concept in the Spiritual World which is touched upon wh if the chair you sit on would be the same chair if it was re put in another room. On the other hand, every world contains objects whic found in any lower world. For example the Image World c image of a tree with clocks growing upon it, swelling from watches to full size alarm clocks. T his image correspond ity in the Material World. Note however that, once pictur be possible to produce a partially satisfactory represent tree in the Material World. It might look quite good, but w be the real living thing. Moving up to the Mental World, I can produce the phr plated sky tomatoes’, a perfectly acceptable choice of wo has no picture in the Image World. Again some vague vis sentations float into view, of pale blue tomatoes in the sky fail to be really ‘time-plated ’. In the Spiritual World, there is an ideal of which I am cannot describe. It can however be represented by the w in the Mental World, and by a statuesque blindfold wom scales in the Image World. So now we have divided the huge and confusing world rience into four worlds, nested one within the other; the one being composed of matter. If anything lies outside th  Sign up— to vote on need this title only ca worlds, then it cannot be experienced we  Useful  Not useful Unmanifest ’. In this scheme, matter is seen as condense thought or energy, rather than images and thoughts bein

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of this essay. In other circumstances, I would call the M the ‘Intellectual World ’ because it is the world of math concepts as well as of words. T he World of Images I wo ‘Astral World ’ — a term familiar amongst occultists. How realise that some people would disagree, calling my ‘Etheric’ and choosing an ‘Astral’ world closer to my ‘Mental The disagreement is due to the possibility of choosin boundaries. For example, we could simplify to only two w ing them ‘Matter’and ‘Spirit ’, but that is too simple to be the Magician. On the other hand, we could subdivide fu a second fourfold division which splits the Material Wor solids, liquids, gases and energy, and the Image World in most substantial delusions which actually deceive you; b dreams; c) normal mental images; and d) the most rarifi such as an instantaneous view of all sides of an object, w be held. And so on with the other worlds. Alternatively we can disagree about the position of t lines, preferring perhaps to exclude energy from, the w and ascribing it to an etheric ‘force’world which include cal sensations and bodily urges. In this way there have grown up many different divisi ity, some into four worlds (or ‘planes’), some into seven an more. Though sectarians can disagree upon terminology tion, the basic idea or purpose of these classifications is s which I have described. Thus it is useless to ask a Magician if God, ange ‘really exist ’. Simply by saying the words, you have made the Ask again whether these abstract entities can produce a  Sign up to vote— on they this title have ca the physical world and they already have  Useful  Not useful ask questions. W hile mentioning the different systems, it might be

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Magicians who feel the need to attempt to justify themse Scientific terminology. As will be explained later, a Magi can be built around any Scientific one; the trouble is tha Scientific theory moves on and leaves a Magical theory w expressed in outdated and therefore ridiculous, Scientif First it was ‘magnetism’, then the ‘ether’, then the ‘fourth and now the ‘collective unconscious’. I must stress that e perfectly acceptable as a Magical theory, but its languag read well to an unsympathetic Scientist or educated T he idea of a fourth dimension suggests a model of th higher worlds in terms of an increasing number of dime the use of the word by some M agicians. Certainly the Image World contains four dimensions, contains time. Any past image can be considered alongs ent or future possibilities. W hat is more, there are some claim to experience fleeting fourth dimensional visual im see an imaginary object from all sides at once. But the addition of one more dimension is insufficien completely the extra size of the Image World: even with dimensions it is bigger than the Material World. For the World is not continuous in space — the gaps between pa no reality in material terms. O n the other hand we can i gaps between atoms, and any point in that gap, for the I is continuous unlike the M aterial World. To a mathematician, the geometry of five, ten or an i dimensions presents no more theoretical difficulty than As all his ideas are contained in the Mental World, we th that the Mental World must itself contain an infinite nu  up theory to vote on thisof titlethe ‘Se dimensions. This is in accord with Sign the Useful Not useful D ifferential’where one would notexpectto achieve tot after any finite number of steps.

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H aving given an outline of the way in which a M agician what Scientists would consider to be ‘fantasy worlds’, it to suggest how he operates in those worlds. Firstly he simply includes them in his field of observ is another basic surprise for the Scientist who is likely t word ‘observation’being applied to a fantasy world. “W is daydreaming!” But surely observation cannot be complete unless it r impressions which reach us? In practice we fall short of t vation; we have to be selective. T he Magician is suppose to make note of any impressions which could be relevant ing: although he may well stop short of his aim, it is likely be observing much more than the Scientist who limits hi observation strictly to the Material World. There are tim Scientist would do well to admit certain subjective facto when they reveal a strong desire for a particular outcom Secondly the Magician admits that a problem in one w often be solved in a higher world. Let us say that the prob of fitting a door in a confined space, and choosing a piece the job. It could be a lengthy business in the M aterial Wo all your bits of wood into position one by one to see if any enough. It would be better to reduce the labour by worki Image World: just by picturing the shapes of some of you wood — eg discs and beams — you can see which ones ar trying in the gap. Even more certain is to work in the M measure your gap — ie reduce the problem to numbers out and measure your bits of wood. If even that fails to fin door for you, there might be a solution in the Spiritual Wo  Sign up to vote on need this title anyth a door? W hy not a curtain? Do you really Useful  Not useful H ere the difference between Magician and Scientist to which this process is held to work. A M agician is more

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a definite aim to such work — in particular what is m or ‘Astral Travelling’. It is not easy to describe Astral Travelling without ma sound very glamorous. The reader who comes across ac astral visions should continually remind himself that the in such cases is the Image World that I have describ Firstly the Magician needs a plan of his world. The sc four worlds was called a ‘plan’, but really it is more like a s tion, showing the whole universe of experience divided i storeys — dont ’ let this slightly defective image obscure t each of my worlds includes all the worlds beneath it — an M agician needs is a plan of each storey. At first you might think of a map, and consider a globe Earth to be a good plan of the Material World. But where and bolts lie on that plan? O r hospitals? Or iron? Or stin bore? No, the sort of plan that is needed is one of those fl systems of symbols mentioned earlier, a system like the of the Cabalists, or the tarot or astrology. Again I will choose astrology as an example; although is not so popular with M agicians at the present time, at l most widely known of the systems, We will take for our p planets of the astrologers. T he first objection is how can you call it a ‘plan’, for it i of planets? The answer is that, when studied, the planets (and the elements of any Magic symbol system) exist not isolated boxes, but stand in definite relationships with on Venus and Mars are in a polar relationship which paralle Saturn or Jupiter and Mercury. So in a way which is unlik  Sign upthe to votechoice on this title of the s clarified within the scope of this essay,  Useful  Not useful ets does in fact provide a plan of our world. T his plan will to the Astral, ie Image, World.

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functions and ask “If you subtract the Martian e remains?” The state to work towards is that in which every item Image World, and therefore also the M aterial, is immedi able to the relevant planet, and inversely that the name o is able to evoke a whole subworld of relevant images. Bu that state is reached, the Magician can attempt astral wo process is one of controlled day-dreaming, the control co largely of the original choice of what region is to be e The Magician arranges circumstances conducive to ing, ie a quiet, secluded and comfortable place. H e also place so that it will set him on the right lines: if his chose that of Venus — or a more specific region such as ‘Venus it would help to choose a rose garden or a boudoir. Failin would merely decorate his room with a few Venusian ite often the Magician merely makes sure that there are no antagonistic circumstances or effects around him, and t to direct his day-dream simply by using appropriate men H e might visualise a pink silk curtain before him with th Venus embroidered in pastel green, and commence his d stepping through the curtain to a world beyond. For many people, the first experience of the astral pla certing, not for its vividness but rather for its feebleness are gifted with exceptional powers of imagery, they do no selves swept into a vivid and dramatic dream-world. Close your eyes and you do not immediately banish surroundings. You still have a feeling of the room around position in your world. H ow strong is that feeling? Can y  up to vote on this title aroun visualise each item of furniture andSign mentally walk  Useful  Not useful Now try to imagine that you are really in a different, but familiar, room, Can you again clearly visualise the new r

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progresses. Their thought stream runs more on these li the curtain. Now what ought I to find on the other side? garden on a warm sunny day, I think. O kay, here we go . the garden around me. I should be able to smell roses I s yes, that ’s better. W hat else ought there to be? T he soun singing birds? Yes . . . damn, I forgot to leave a message man . . back to the rose garden . . I suppose I could do it t morning . . . where are the birds? It ’s about time I met an of this world — a young girl in soft silk clothes . . . “ And s part of the scenery being put in its place because it ough But without necessarily growing more vivid, the drea practice come to life. It begins to exhibit spontaneous ele on later consideration are in keeping with the Venus sym can be checked with the experience of other M agicians. doubtful entities be met in any sphere, then there exist tr tests which can be applied and which will either banish t else confirm its validity. T he M agician can also meet a gu travels who will show him around the world and answer q about it. Thus the Venus world which started as a sort of menta cabinet in which he placed appropriate symbols, has bec coherent world of experience, and one in which the Mag learn. W hat he learns about the world of Venus will, whe upon after the journey, teach him lessons about the corre elements in everyday life. If it seems hard to believe that such a collection ‘come to life’, it is as well to consider what often happen people become interested in psychology. If Freud is their  Sign up to vote on this title begin to have Freudian-style dreams. At first, these are l  Useful  Not useful imitative, a construction of other peoples ’ dreams which described in books, but soon they will experience their o

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home and try to repeat the exercise on your own it c pointing.

In this brief essay, it would be unwise to go too deeply in terminology, simply because these terms are subject to of usages. But I would like to mention the terms ‘angel ‘archangel’ and ‘god ’ as used in modern Cabalistic M agic. Entities which exist primarily as Images are called such images are specific to certain areas of the Image W find in our exploration Moon spirits, earth spirits (gnom on. Such traditionally well defined regions of the Image to develop (or develop from?) a prime spirit called the region. T here is also a negative counterpart called th Similarly in the M ental World, there is a president o alent region called the, ‘Archangel’, and in the Spiritual is a ‘G od ’ of that region. So when we set out to explore, say, the Image World o would tend to invoke or pray to the God of Air as protecto is analogous to getting permission from the highest auth would only expect to meet the Angel of Air in our jou In fact any appearance in Image of an entity claiming Archangel or G od should be regarded with deep suspici is ‘true’as a ‘message’, it should be realised that the Ima ‘representation’ and therefore imperfect. T he more proper app of an Archangel is not a clearly defined image, but a shift one — more like an attempted image of my ‘time-plated s toes’or the ‘square root of minus one’. The appearance of more marked by a sensation of great awe, or numinosity,  Sign up to vote on this title any describable image.  Useful  Not useful These terms are given as examples only: although th common meanings, some writers may use the words in

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defines grasses (the ‘archangel’ of grasses) and that is ative of a program which defines vegetation (the ‘god W hen considerable experience is gained of all the wo knowledge of any world would be to lay yourself open to of unrecognised elements from that world invading the o the astral equivalent of Ritual Magic can be attempted: a enacted or action taken, in a higher world which is inten precipitate a desired event in the M aterial World. The m this method are of no interest to the practical Magician, intriguing to the Scientist that he will soon perceive or p himself. When the Magician asks his Venusian guide to Amanda marry me”, and the Venusian guide says “I will i my instructions: first you must wash yourself all over and fresh garments...” then the mechanics will seem laughab the Scientist.

This account of astral working is likely to offend people o extremes. First it will offend those whose imagery is so v powerful, and whose astral travels are so successful, tha object to the idea that the astral world is ‘only a day-drea people I reply that I disagree with their use of the word the fault of Scientific education that they think that a day necessarily trivial; remember that in the account here g Material World is ‘only’that small part of the daydream w is capable of standing up to certain tests. Secondly it will offend those whose imagery is so fee nonexistent, that they will not believe such day-dreams ble.  Sign up to vote on this title Someone with a name like G alton around the turn o  Useful  Not useful investigated the differences in peoples ’ power of imager there was a full range, from those who did not even belie

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that clear visual imagery is likely to obstruct abst reason. In this context, it is interesting that the original picto characters were at one time expressly formalised and ob order to make them more suitable for abstract use, Furt idea is in keeping with the idea that a surfeit of toys is lik obstruct a child ’s imagination, or that too much intellect spirituality. In each case, an excess in one world is a hind experience in the world beyond it. T here is a M agical theory which states that a ‘male the Material and Mental Worlds, and negative in the Im Spiritual Worlds (and vice versa with a female), and thu ‘male’ scientific thinking is likely to neglect imagination and ality in favour of material and intellect. A balance o ‘female’ is symbolised by the caduceus of H ermes with its two crossing the central staff as they pass upwards throu So do not think that there has been any exaggeratio that it is possible to train yourself to have instructive dr for some people to have them spontaneously (cf C G “Memories, Dreams and Reflections”). On the other hand, must you think that it in any way belittles the astral wor describe it in terms of day-dreams. Is there any idea or i this world which was not foreshadowed in a daydream

In this chapter it has been explained that, although it is to say that the M agician works in the realm of fantasy, i ing to say so unless there is also an idea of how those fa relate to other peoples ’ ideas of reality. Sign up to vote on this title

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CHAPTER 5A W hose fantasy?

The cover notes of the first edition of SSO TBME read as fo

Lemuel Johnstone was often accused of being an original thinker, yet he h maintained that his ideas were utterly in keeping with the traditions of dogmaticpast.Now thereadercanjudgeforhimself,asthisessaypresent andelementaryaccountofhistheoriesonthenatureofM agic,andisanexc introduction to the subject for the intelligent layman. It will also be of inte thosewhohavesomeknowledgeof M agic,becauseno-onewasbettera JohnstonetodescribetraditionalMagicaldoctrineinthecontextofmoder this account M agic comes closer to all of us, without losing its fasci It isararepleasuretofindaM agicalwriterwhodoesnot limit hims indulgent ‘rippingawayofthesurroundingveilsofmysteryandillusion ispreparedalsocarefullytorestorethoseveilslesttherebeanydoubtt is indeed M agic.

W hat message was being conveyed by this? W hy, for a sta past tense? W hy restore those ‘veils of illusion’? The writer was clearly concerned about a tendency which even more extreme since the book was written: the tendency become more important than its content or its author. There always has been some imbalance. I recall an elderly I neighbour telling me of his dream which was to be sitting oppo ningly beautiful girl in a railway carriage and to discover that t is absorbing all of her attention turns out to be a volume of one I too was brought up in the tradition that an idea for a book was satory gift with which a less than gorgeous human being might members of the opposite sex into melting adoration — ie that a  book should be tools to serve the writer. Sign up to vote on this title W hat Johnstone noted was a tendency for the idea usefuland the a  Useful  Not become subservient to the book. T he correct approach to a pub days is not to send a manuscript or book proposal, but rather a

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more respectfully, knowing that nothing more can come from W hen the author is living, do we become distracted by the liv wanting to put down the book and question or challenge the a ourselves? Johnstone wanted to step back from his ideas, ret anonymity and allow them to be studied in their own right wi tation of an author and the reader ’s fantasies surrounding Being considered as ‘an original thinker ’is a vital part of b as a vehicle for selling books — and yet it was something that eschewed. H e was more keen to present traditional ideas in a to replace them with something new. And yet his ideas often d For example, at the beginning of the 1970s he was suggest basis for our reality might be neither matter, nor energy but sim tion — ie that we could be living in a ‘virtual reality’to use a term not appear until many years later. This is an idea which is still c revolutionary. But Johnstone did not see it so much as a new idea but modern metaphor for an ancient tradition that our realit ‘maya’. Note how, in the previous explanation of the four levels of rea worlds of archetype or idea are seen to come before solid stage — from spirit to concept, from concept to image, from — there is a change of state which is comparable to the difference an underlying software and the experience of virtual realit Plato had his own metaphor to describe this virtual reality: cave upon whose inner wall shadows are cast from the light shi cave. In this model what we call ‘the real’world is those shadow reality behind us. W hat Johnstone considered was simply the t as the modern version of the cave — we live out the soap opera upon the phosphor screen and are barely mindful of the stream ing the movements of the electrons hitting and illuminating tha the case of a computer screen, that stream of data is itself a pro software which lies behind it.  In my additions to this text, notably into the cha Sign up vote onfollowing this title  Useful  Not useful — I expand upon the idea of a virtual universe because it does indeed a very useful metaphor for M agical theories. But what is not i

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and abandon the idea of a great computer — stop imagining onto the M agic it invoked. This process of ‘pulling oneself up by your own bootstraps in Scientific thinking where a model based upon a false premis invalid — but it is no problem in Magical work. So what is here suggested is that we accept the cybermagic arguments as a te overcoming the resistance to Magic which current materialist reality impose upon us — but that we should not fall into a new restraint by insisting that our world ‘really is’ a computer s All you need for M agic is a belief that world of the senses i is’and that there is some underlying level of reality — archety thoughts, information processing, natural laws or whatever manipulated to alter or shift this illusion of experience.

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CHAPTER SIX Miracles

To unsympathetic ears, the answers given by M agicians In this booklet I find myself more often trying to explain w useless to ask certain questions than actually answering tions. “Can you perform miracles?” is a harmless question, for w cease from performing them, but “can you demonstr the most boring question known to M agicians. Go up to the veteran car owner who has spent ten yea recting his beloved D e Dion Bouton from a pile of rusting ask him how much it ’s worth or how fast it goes, and you more chance of triggering a warm reply than if you ask a demonstrate a ‘miracle’. In both cases, experience has ta question itself probably betrays the asker as one who wi the point. So often it is the sign of either the opening of h or else of the hungry thrill-seeker who begs always to be and delights only in announcing that he is not. As before, the question will not be answered but dism length. For secretly, strictly between ourselves, M agicia reasons for its dismissal somewhat intriguing. Many a ti hour can be passed listening to Scientists who — whilst r acknowledging O ccam’ s Razor as their guide — yet pref a complex barrier of trickery, mechanical gadgetry, obsc motive and of course illusion, rather than admit the one a possibility... that they do not know everything.  Sign up to vote on this title In view of our education and our to Useful  resistance Not useful  strong lous, is it not itself a miracle that people still believe in th ural?

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So does that mean that only dimwitted people ever Alas, no. Even otherwise intelligent and well-educated p Jung and Crookes occasionally succumb. We are none of But the fact that ‘well educated ’people of our centu miracles than do primitive people is seen as confirmati are in fact aberrations of the mind. To the Magician this is rather amusing: the fact that to see miracles we have to be taught not to see them. It sad for us moderns who have had such teaching thru The Scientist who prefers not to accuse people of lyi that primitive people see magic only because they are t believe in it, yet in many cases he overlooks the possibil might not see magic only because we were taught not to b O nce you have gained an understanding of your own is interesting to study them in others, for they exist on m level, Easiest to observe is the intellectual resistance to t lous. Critics of mystery delight in pointing out that the hum likes to remember selectively interesting coincidences seems hardly remarkable, and yet overlook the more su that we often ignore these coincidences. Keep a diary and note your dreams. Select a few exam seem to illustrate the popular idea that dreams are based reordering of the past days ’ experience. Very often the co fairly tenuous. Take half a dozen such examples, and you to convince most people that dreams are a re-hash of the impressions. Now reverse your examples in time and pre a case for precognition — you will be laughed out of c  Sign up to on this title peopl Lemuel Johnstone once attempted tovote quantify  Useful  Not useful resistance to the miraculous by increasing the number the second case until they were considered as ‘proof ’of

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until the sighting got into the news, and then there was a reports. This to him was evidence that the whole thing w hallucination, and he apparently did not think it necessa other possibilities. Surely if there really were flying sauc same thing would happen? O nce one report hit the news normally stayed indoors would go out and look at the sky the double standard: whereas in Science repeated obser as confirmation of Truth, in any other field it is seen as co of hallucination. So what happens when we see a miracle? T he answer see a ‘conjuring trick’. But what if trickery is ruled out? O never can be, but even then we can call it ‘an hallucinatio Geller had bent his spoons, many people were relieved t conjurors announce that they too could do it. So relieved that they never bothered to subject those conjurors to an tests. As H oudini showed, the best publicity any conjuro to claim that he can duplicate others’achievements. Perh discovery that a conjuror could fool them would be too e Instead of being skeptical about the conjuror ’s claim investigators actually rely upon the conjurors to help th impossible tests for the supernatural. The attraction of to the Scientist is that he is the embodiment of the Scien in human gullibility and deception. Science asks the pa deception to lead it to the truth. (See a later essay T he C T he M agus — reprinted in Blast Your Way To M egabuck SECRET Sex-Power Formula — for a more profound ex the role of trickery and deception in M agic, Science We are protected from the miraculous by the comfort  Sign up to vote on this title bility of rational explanation. To suggest that there could Useful  Not useful miracle story capable of breaking  through that defence that there is a finite limit to mans ’ power to invent. So the

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round from the hypnotic trance. In this way it is poss someone with a miracle and watch his reaction. A favourite example is to say that a certain person in t vanish when one command is given, but will reappear wh is given. So it is possible to present the subject with a hum vanish and reappear instantly before him. But, to your di ment, the subject does not shriek: “My God, Joes ’ vanish merely looks away. If you ask him where Joe is he will not vanished before my very eyes”, but will make some very reply like “Joe went out ” or “Joe must have gone”. W hen reappears, he will merely say “ah, you’re back”. For his m up the miracle by superimposing a normal exit and retur his conscious mind is concerned, he has not witnessed a but simply Joes ’ comings and goings. The next experiment is to force him to stare directly a ible Joe and therefore to see what is behind him. You will the subject will think of many good reasons not to co-ope you force him to, say, read a notice while the invisible Joe before it then you will be sorry to find that you yourself a see miracles. For the subject will appear perplexed and t will break down. You have been saved. No matter how bizarre you make the subject ’s action posthypnotic suggestion, you will find that his mind can rational explanation. A shy young man will stand up in t a lecture and shout ‘hot stew!’ without any justification. him why, he will be unlikely to say that ‘dark forces com If he is rational, he will believe that he did it to prove to h he was not in an hypnotic trance, or some such reas Sign up to vote on this title

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 W hy is it so important for us not to see miracles? In discu such subjects, you will find that some people not only do Useful

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friend remembered a similar case which had been descr medical hypnotist, and so he caused half of a person to di result was not “oh well, you’ve convinced me now”, but s closer to a nervous breakdown. The rational view of the world is ultimately a logical admit one little miracle or inconsistency into a logical s as harmless as you might think. It causes complete d An example of such a logical system is arithmetic. If w the rules of arithmetic but allow just one wrong result, th wrong result can be proved. Let us say that we allow tha therefore 12 =10, therefore 12 - 10 = 0, therefore 2 = 0. sides by 2; then 1 = 0. This means that all numbers are n 0 (eg multiply both sides by 100 to get 100 = 0), and ther equal to each other. In other words the whole of arithme if we admit one single illogical result into the system So when something in a rational mind takes such pa a confrontation with the miraculous, it is not being awk deceptive, it is defending the consciousness from tot Try not to see this personal adjustment of reality as a f concept of fraud is merely a projection from Sciences ’ ‘sh At every moment, we are surrounded by a multitude of im so it is necessary to be selective if we are to cease medita taking action. A city dweller is not continuously aware of of traffic, or the starlings, and yet he will catch the faint ti coin dropped on the pavement. It is necessary to be If a racialist is convinced that all Negroes are unintel bestial oafs, and yet he watches a discussion programm well-educated Negroes, it will merely confirm his opinio  Sign up to vote on this title ”. If yo hell do they think they are putting on airs like that  Useful  Not useful Scientist to a spiritualist seance, the better the show the convince him that the whole thing is a fraud.

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In order therefore to pass from being a Scientist (an to being able to see miracles, it is necessary to pass thr mediate state. There is a name for the intermediate sta ‘insanity’. But unless you have passed through that state, what you that it is only intermediate? Looking towards M agi only a fog which it calls ‘insanity’, and as is often the wa Scientific terminology, the word itself is mistaken for an We assume that once Science has a word for it, then we about it.

So dont ’ ask a Magician to demonstrate miracles. You them until you cease to be what you are, ie you will n But what of those people who have witnessed m happened to their defenses? A miracle is only a total disaster to a rational thinker. I you are a ‘feeler ’rather than a ‘thinker ’, you can happily s inconsistencies. H owever you are unlikely nowadays to large inconsistencies because whatever your natural be likely to have been educated as a thinker — and I mean m just education gained in the classroom. Therefore your Angel might allow you a few bizarre events, but will prob you from witnessing anything which is likely to make you social misfit. As was explained earlier, the modern M agi for runs of luck or some ‘amazing coincidences’, but he s expect too many gold coins to materialise from thin air. E not if he is by nature talkative. In this context it is interesting to wonder whether it i  up to vote on this title strength of Scientific beliefs whichSign gives them their pow  Useful  Not useful our experience: is Science the safest way of all? (See the Magic In The Eighties — reprinted in Blast Your Wa

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we strive to believe. By the time we come to the Scientifi effort is no more for belief has become automatic: no-on rigid than the rational materialist. Yet Scientific progres that beliefs must be changeable. This is the attitude of th sector; beliefs are altered to suit circumstances. A ritual chooses his beliefs in the way a Scientist might choose h At the extreme we have systems like that of Austin Spare belief is condemned as limitation and bondage. Free fro we are back to Art. Anything can happen to an Artis

So, can Magic defy physics? T he world waits with bated my answer — and I proceed to evade the question. But he cle; some readers will think that I have answered the Naturally everything that I have written has a perf alternative explanation . . .

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CHAPTER 6A So, can Magic defy physics?

I gather that, three decades on, the final paragraph of the elucidation. At the risk of spoiling a good joke, I ’ll have a go The relevant point of misunderstanding between Magic and that physics assumes a physical reality and M agic only assume physical reality. That does not mean that Magic undervalues the physical w Religions appear to. The word “illusion” does not have negativ in Magic because all is considered to be an illusion. So saying maya”, or “an illusion created by H ermes the Trickster ” or wha just an invitation for matter to “join the club”. Q uite a complim There have been many attempts to portray this illusion of millennia, but I ’ll stick to Johnstones ’ model of a virtual reality easier to grasp as the century ends than it was when he first pr 1970. THE MODEL

For a fuller explanation see Chapter 7A: but the basic idea is th will tend to evolve within an ‘information soup’ as internally str mation systems in a manner analogous to the way intelligent li assumed to have evolved from a ‘chemical soup’. Just as with th complex life-forms, it is the complexity of the internal structure certain survival advantages. T hus an information structure wh inner universe with consistent physical laws and its own evolve will compete better for the processing power of the inform Now the problem arises when we move from the oute this virtual reality to an inner experience of it. Take the M andlebrot set program in my M ac computer as  This ‘contains’ a two-dimensional world size Signof upinfinite to vote on this title and unc nite complexity of detail. Because it represents a universe defi useful  Useful  Not uous equations, it is infinitely bigger than the small program w it; but it is only unfolded from those equations screen by scree

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their own inner universes. This could be a disaster for our ‘ma universe as it could lead to ‘looping’ of the program as the inne modelled the macrocosm itself. The macrocosm has survived, evolving a defence against such cancerous eruptions, which is ciently complex microcosms by imparting an illusion of ‘separa microcosm is tolerated because it now feels itself to be separat macrocosm. This sense of separateness is what we experience as ‘consc point of self realisation by a universe has been symbolised in v over the ages as twoness or multiples of two. For example:

1) George Spencer Brown in The Laws Of Form describ ‘split ’ from which a complex system evolves — oh bugger, I can the book on my shelves to quote. T hat means I must have l one so many years ago that I ’ve forgotten and have no chan ing it.

2) T he I Ching describes how all manifestation arises from an of the Tao into two principles Yin and Yang and thus into th eight and sixty four and so on.

3) Those who see the universe as a devilish illusion symbol the Lord of D uality two horns.

4) IH VH in the cabalistic system is a fourfold formula for c festation translated as “I am that I am”

And so on. (I am still angry about that missing book. It can be a for years and yet you only have to look away for a decade and it out a trace. Life is a bitch.) Thus we have described three levels of experience. Firstly, cosm it is the processing of digital information. Secondly, what modelled is a smooth universe based on continuous mathemati This smooth reality is only experienced by conscious microcos  Sign up to vote on this title T his is thirdly, experience it only as binary digital information. Notmy usefulcompute  Useful set  in only experience the continuous Mandlebrot invoke it as pixellated screen images — only in our reality the c

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the outcome. W hereas Science uses conscious attention to st digitised, particulate perception of the universe, M agic only when it wishes to break the continuum. THE EXAMPLE

You are in a taxi on your way back from a late night party. As yo your road you note the taxi meter reading just over four pound in your pocket for cash and find it EM PT Y! H orror! Nothing to pay the taxi with. You face a crisi Magical action. For example:

1) You might have a belief that the universe is basically benign after you. So you outwardly or inwardly cry “help! I haven cash!”

2) You might have time to perform a traditional M agical ac sigillisation technique, clutching a talisman or whatever 3) You might assume a benevolent deity — say M ammon, Ganesha — and offer devotion to it in return for help.

W hatever your M agic, you now sit back with a hopeful sigh and brushes against something hard in the crack at the back of the five pound coins nestling there! You now have the money to pay Now a really bold M agician can just accept that the M agic that the surfing stopped just at the point where coins would be seat. There is, however, a strong tradition among Magicians th tion should end with a banishment. A typical inner banishing ritual goes as follows. “That ’s a bi dence — that I should find just the right coins to pay the fare jus them. On the other hand, I cannot believe I would have been st to set out in a taxi without checking I had cash — even after a p those coins were in my pocket all along and simply fell out as I s  because of the rake of the seat. Yes. T hat be Signmust up to vote on what this title really h Banishing Magic in this way is actually quite good usefulMagic. It  Useful  Not dangerous if you come to ‘believe in’this explanation, or start t yourself for . Just as it would be equally dangerous to

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CHAPTER SEVEN The nature of Magical theory

The question of the miraculous was only considered very partly because it is not very important to a practicing M also because it is unwise to appear to be trying to conver M agic. As was explained, a single coherent world-view i asset, bestowing all the benefits of what we call ‘sanity of dealing with the subject at all is identical to the purpos whole essay: it is to present a modicum of encouragemen whom the Magical way of thinking would be natural, and the pressure to conform to apparently (to them) ludicrou fashions is unpleasant. Such people need few words abo effects. A more important topic is M agical theory. Unless the nature of M agical theory is understood, it to get the impression that Magical theory (and for that m Religious theory) is forever being defeated by the progre In view of the conclusion reached in Chapter Three abou pendence of the four systems of thought, it would indeed if Science was able to defeat M agic in this way (or vice ve matter). But the mistaken belief that Science is at war wi Religion apparently leads many people to despise Scient as though it were an act of aggression. Thus we find peop associated with fey Religious or spiritualist sects, who be the face of Scientific theory in such words as ‘what nons reduce Love to a chemical reaction in the body’. Very ofte simultaneously reveal that they have a lot of the qualitie  Sign up to vote on this title Scientific mind: their apparent rejection the theory sc useful  Useful of  Not conceals a total belief in it, or resignation to it, and goes a belief that the whole world is going downhill (in Chapter

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previous ages. O r is it another symptom of the mist Science can wage war on other ways of thought? To the Magician Love is incapable of being reduced. I de write the word with a capital because I am assuming its full cance as a representation of something in the Spiritual Wor can it be reduced? The Alchemists, for example, were forev ing Love to chemical reactions, but they never kidded them they had reduced Love in the process. On the contrary, the could be better said to elevate chemical reactions, revealin representation of that indescribable Spiritual idea. Aleiste was just one example of a Magician who would be relieved turgid psychoanalytical theories of Love give way to a chem revival. W hat then makes us wrongly believe in the def theory? It is a lack of understanding of the nature of Magical and Religious theory is ‘perfect ’, that of Art a is ‘imperfect ’. Scientific and Religious theory is ‘progres the Artistic and M agical is not. The imperfection of Scientific and Artistic theory mea forever changing: Science, being progressive, makes ad Art theory goes round in cycles. The perfection of Magica Religious theory makes them immune from that sort of c only Magic is completely static. Religion has a sense of p to that of Science but more like a ripening process than t tion of Science. The progressive parameter is open to argument: som that Religious theory makes no more progress than does provided I am careful to distinguish between the actual t  Sign upfeel to vote that on this title the spirituality of their followers, I still I can dete  Useful  Not useful in Religious ideas — for example the evolution towards m O thers will point out that Science has cycles of fashion a

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it degenerates it develops characteristics of M agic: a M danger of being obsessed by his beliefs, which are mean rary expedients, and they become a ‘religion’ or ‘god ’ to h Art can degenerate into a process of observing what the and following the logical conclusion (ie a Scientific meth Science (particularly in the hands of the marketing profe degenerate into ‘H igh Art ’, either pursued for its own sa used to decorate our conversation and justify our wh H owever the ‘progress’issue is less relevant here. W that the theories of Magic and Religion are ‘perfect ’, tha they belong to what was called the ‘Spiritual World ’, and beyond language. This means that true Magical theorie simple, very abstract and universal in their scope. It also means that they are practically useless, for ho apply a theory which cannot even be put into words? T that you must find a verbal representation (as was descr Chapter Five) which can be applied. It is the mistake of a that such representations are the whole theory which le wrong ideas about Magic. Magicians themselves compound the error when the way described above, and start to worship their chosen b meet someone who insists that flying saucers really com objective out-there planet Venus, then you cannot call hi thinker. Indeed such people often share all the narrowne of the Scientist despite a few gaps in the logical linkage a better be called pseudo-Scientists. H is theory is vulnera by Science, but only insofar as it falls short of being a M For any theory which is capable of definite Scientific d  up to vote on title not an example of M agical theory. ASignsurvey ofthisVenus coul  Useful  Not useful whether material flying saucers came from there; this is theory. H owever ‘flying saucers are messengers from a h

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discovery of over one hundred chemical elements, a theo physical, sociological, psychological, in fact universal im cannot explain exactly what the theory means; I can only tion to other representations. It can be seen as an observ four states of matter (solid, liquid, gas and plasma), as a p psychological types (as in the system of Jung) or as a key sions of the Zodiac. Myself I have experienced it in forms subtle than any of those representations. For in place of Magical theory, we have ‘experience of ’ it. And in place o of ’it, we have a ‘feeling for’it. It would be unremarkable t an un-westernised Polynesian had been aware of the ide elements all his life without ever having heard of the theo it would be sensational to find that he had sophisticated o about general relativity without ever having heard of E The four elements theory is a truly Magical one, being simple (stemming from a division of all phenomena into f gories which stand in a certain relation to each other), qu sal and utterly perfect. If asked to explain it further, I wou succumb to a natural twentieth century love of verbiage the wisdom to present M agical theory in a M agical way away and observe Earth, Air, Fire and Water for a ye Aleister Crowley gives a number of such Magical theo Magick In Theory And Practice — he calls them formula formula of tetragrammaton’.

So M agical theory lies beyond the reach of Scientific th this mean that it also lies beyond the reach of those of us surrounded by Scientific theory?  Sign up to vote this title The chapter started with a reference toonthe frustrate  Useful  Not useful who feels uncomfortable in a Scientific world: if such a p had the usual Scientific upbringing, he will perhaps bles

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capable of forming a network fine enough to exclude all representations of a Magical theory. To such theorists al do is to erode certain over-precise representations of a M theory: a sad process it is true, but it does help one to tra equate models. Possibly the best way to explain how this works in pr give an example in a little more detail, but in so doing I m more hostile readers to be patient. As should be clear by impossible to discuss a M agical theory without first ‘fre single, less adequate, interpretation, and it is of course impossible to condense the full reasoning behind any on into such a short essay. One day Johnstone was describing to his friends the theory of the Universal Mind: usually expressed in term Microcosm and Macrocosm, there is a common Magic mind, or consciousness in some form, extends through universe. Johnstone explained how this idea had survived desp beliefs. W hen electrical forces were felt to be the explan phenomenon, the Universal Mind was seen as an all-perv of ‘etheric forces’. At another time it was seen as an effect tion, a sort of ‘music of the spheres’. W hen the ‘fourth dim captured our attention, then the obvious place for the Un was in another dimension. T hus it is that Magicians have free to say that a flower turns towards the Sun because it But one of the audience took exception to this last poi that it was ridiculous now to say that a flower can ‘want no brain or nervous system: it faces the Sun because the  up to vote on this title the stalk grows more slowly and soSign curls the flower in tha  Useful  Not useful a mechanical process free from notions of desire. All Joh examples were set in past ages when the Scientific visio

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higher purpose was eliminated from the theory of evolut at last in Psychology the Behaviourists have shown that w even need the idea of ‘will’or ‘purpose’when considerin himself. Now it is known that even thought has a mechanistic Thought is the working of a very complex computer, ie th any human mind and the sum total of its dreams, experie impressions could be duplicated as long as the structure of cells was accurately modelled in a sufficiently complic computer. Even those thought processes which we still b uniquely human will become noticeable, or reproducible computers grow more intricate. For along the line of pro between the simplest computer and the most ingenious brain, there is no qualitative gulf, only a gradation of

Therefore ‘purpose’, ‘will’ and ‘desire’ are meanin concepts, as are the ‘spirit ’, ‘inspiration’ or ‘creativity’. H Johnstone still believe in Magic, and in particular in his Mind ’? First Johnstone pointed out that it would be unreason expect him to answer on the spot, because that would fo reproduce in a moment what could only in practice be an of belief. So it was after tea before he replied. As soon as he began to talk about ‘purpose’, he was i and asked what precisely he meant by the word. H e ret what irritated, that he did not see how his friend could eliminated purpose if he did not know what it meant in place, that any normal human knew the meaning of the his own experience, and that all his friend had demonst  Sign up to vote on this title unfortunate necessity for the human brain to first redu  Useful  Not useful mechanical idiocy as preparation for the Scientific m The rest of Johnstones ’ argument should by now be o

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increasing complexity, with no qualitative gulf, then sure equally true to deduce that the rudiments of our own tho the simplest computer as it was to deduce that our own t contain nothing which transcends the working of such a So once the Magician has satisfied himself by observ purpose exists in his mind, and the Scientist has informe his mind is only quantitatively superior to that of an IBM then surely he cannot deny the elements of purpose to th out placing a qualitative gap somewhere along the line o between it and our brains? So the fact that I can distinguish purpose in my own t means that I can grant the rudiments of that quality to t any computer once I have accepted the claim that my m phenomenon which would be duplicated by any electric mechanical linkage which matched the pattern of the n in my brain structure. But surely everything in Nature is a computer? Any n from a tangle of wires to a flow of traffic along intercom roads, can be seen as a logic machine or simple compute single free particle in space is a computer because: a) an its motion illustrates a computation of the resultant of th acting upon it; and b) according to another of Newton’ continued motion serves as a ‘memory’of the resultant o ous forces which have acted upon it. It is pardonable therefore to see the quality of mind ev nature, especially as a larger computer is formed when a more simpler computers interact with one another (a fiel turbulent waterfall or a wood, is a very complex compute  Signour up to vote on thissophistica title complex to be fully modelled by even most  Useful  Not useful ers to date). If ‘mind ’is the unavoidable by-product of suc ing systems, then all of Nature is a mind, all of mankind fo

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cation seem statistically infinitesimal, the likelihood is g increased when one realises firstly that any one brain is c enough to ‘contain’ an arbitrarily large number of person most obviously seen in some cases of madness, but also i a novelist who lives his characters), and secondly that pe not an exact quantity (for I am a very different person in t morning than I was the night before, but I consider both Thus it is that Austin Spare could unearth experience of a incarnation, by exploring his unconscious, for does not o share its ancestry with theirs? To the M agician consciou more of an absolute than the objective reality of the Scien when by suitable mental exercise and years of practice h he can ‘remember’when the pattern of his own mind was brief aeons being reproduced in the swirlings of interste has little time for the Scientist ’s question “but you cant ’p really were Napoleon, can you?” It is only necessary to outline the idea as above; once t thinking is indicated the arguments are obvious. And yet a game — showing how the Universal M ind reappears in theory. It is no better than calling the Universal M ind a tion’: in fact experience may show that the latter term wil more useful to Magicians. Do I really believe in this computer theory? The que symptom of Scientific education: ‘really’and ‘believe’ which go happily together in Magical thought. I suppos are many Scientists who ‘really believe’ in a computer t mind simply because it is possible to witness their proj belief. As Johnstone noted, such theorists often adopt a  Sign up to voteby on this title approach of “I dont ’ know what you mean ‘purpose ’ Useful Not useful ration’and therefore I cannot talkabout  them.” In othe do reduce themselves to something less than a human

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people whether the theory is ‘really true’or if they ‘really because we can see how they are in the process of makin adaptability of the human mind is such that we can just a imitate the workings of a computer nowadays, as we wer behave like fallen gods in the past. But to a Magician it is a complete waste of time to won theory is really true, Probably even before this book find someone will have devised a new theory of consciousnes argument will already be out of date. But who cares? And if some people see the example as mere verbal t pointing out that it “has failed to prove that there exists objective force of ‘purpose’ which guides Nature”, then look back to the devil theory of Chapter Four. W hoever whether purpose could be external and objective? It wa M agicians.

W hy is it necessary to emphasise that the M agician s about trying to prove his theories are true by other p It is easy to laugh at a crank M agician who has becom by one of his theories, without understanding how stron the temptations leading up to that obsession. The Magician starts by considering representations theory in the light of his own experience until he forms a feel for, the theory behind the representations. T hen he his own version of the theory, which may or may not be a interpretation, and studies how it applies to some pract Lemuel Johnstone had a feel for the theory of the fou H e also had a desire to explain his attitude towards M  Sign up to votehis on this title pathetic friends. Accordingly he devised theory of fo  Useful  Not useful thought, based of course on the four elements. But he o that purpose as he took steps to save himself from o

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of personal pride at this point, especially when you start disciples — for the beginnings of obsession bestow grea magnetism. In his autobiography, Jung describes such a temptation when coincidences seemed to add up to a su he had a G reat Message for Mankind. In his case, it was background that saved him: he could not believe such a ble, so he survived and his lifes ’ work was the better f In the case of the Magician, the ultimate defence is to that any version of a theory which lies within your compr and in particular one that can be expressed in words, is n the whole truth. So however well it fits the facts — indee if it fits too many facts — it is necessary to grow out of the once it is no longer needed. T his is exactly analogous to t to depart ’in Ritual Magic: when a spirit has been evoked purpose, then it is necessary to disperse it again. Failure would be likely to result in obsession. This is why Magical writing often piles on the self con paradoxes, for example the chapter called “Onion Peeli Aleister Crowleys ’ “Book of Lies”. It also explains why th that hit the headlines can give such a poor impression of doctrine, for it is the falling stars that make the most am stories.

Finally I should add an example to illustrate what may we ous by now: that the very qualities which make a M agic t nerable to Scientific attack also make sure that the theor in Scientific work, indeed it is usually meaningless in Sci It has been a bad day: your shoe lace broke on the wa  up to vote this titlesit at yo office, you missed the bus and wereSignlate. Soonyou  Useful  Not useful sigh: “O h dear, what next? T hings always happen in th ‘Things always happen in threes’ is a representation of a M

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You see a girl with a strange look in her eyes put down a s bag and fumble in it. She looks up and down the street, th briskly away. Your conscience tells you that you ought to catch her to tell her shes ’ forgotten her bag. Damn: that m you’ll have to get wet again. So you must act without any you dont ’ have to run too far. But as you get up, the phone some bad news perhaps? As you hesitate between the phone and the door, and a blast that hurls you across the room. The third thing has happened — a terrorist bomb. Y and so would anyone else who heard your story. But no was considered in a Scientific context, for in those term been millions of happenings, and it is far from clear wh should choose to claim that there were only three. W hat might have appeared to be a precise and logica statement is in fact inextricably bound up with the subje importance of events.

The conclusion to be drawn from this chapter is that it is mistake to bring ones ’ full powers of analysis to bear upo of a Magical theorist. Very likely his use of words has an bias, and so it is necessary to make an effort to see what s ciple lies behind his utterance. O nce the principle is sen be tested in ones ’ own experience before being accepted be necessary to form from it your own imperfect version resemble that of the aforementioned M agician, or may a different. All this may seem terribly hard work compared with t  Sign up to vote on this title it shou acceptance of Scientific theory at face value, but  Useful  Not useful bered that in Science it is likely that the hard work has a done, for it is necessary to have the appropriate training

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varying beliefs about the structure of the physical wor an all-pervasive virus.

THE ETERNAL TRIANGLE OF RELIGION SCIENCE AND MAGIC

W hen I behold the miracle of life, I know for certain there must be a G od to have created it.

Every wonder that you ascribe to G od I can explain in terms of a material universe. So I do not need your G od - it is an illusion.

But everything that you explain in terms of a physical universe is only conveyed to me as information. So I do not need your physical universe. M atter is maya, an illusion. T he more clearly you can explain, the more precisely you can model - we inhabit a virtual reality. But that does not justify your reading th tarot cards. I require proof! That is because you “believe in” matter - a world of discrete objects in which unexpected phenomena like life, consciousness and the paranormal can only earn admittance by being rationally explained. So what do you “believe in”?

Nothing,  Sign upW to vote title the really. But I do accept information. henonI this consult usefulconnection  Useful  Notthe tarot cards, or my horoscope, I do not need to justify apparently independent objects like planets, cards and myself. O n the con you to explain why they should not be connected. Because independence, o

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CHAPTER 7A Cyber-animism, the virtual universe and pseudo-scientific jargon

In Chapter Six it states that the cybernetic arguments of ‘should be obvious by now’, and yet — nearly 30 years on — few pe them as obvious. Johnstone took the concept of conscious intelligence as a pr emerging from data processing complexity and deduced the lik such intelligence emerging everywhere in Nature. T hus he sou animism which is such a useful M agical theory. Unfortunately, suggested in my later essays — our cultures ’ long rejection of a made it hard for Western society to accept his idea of artificial i the first place. We find it hard to accept the idea that a compute be self conscious and possess a ‘soul’, whereas in Far Eastern c their more recent animistic traditions — a computer could hav easily as a car, a rock or a stream could. This gives rise to a circular argument, something that is an Science but quite acceptable in M agic. Circular arguments ar because Magic is more concerned with changing perceptions truth. A circular argument can be used like a grindstone, not to rather to erode resistance to an idea Let us begin with someone who cannot accept Johnstone animism because he is, for example, a New Ager who resists th ficial intelligence. I then apply the above argument “if a quartz or a spring might contain a deva, might not there be one reside complex computer?” Nothing has been proved, it has just beco ‘easier to accept ’. I then suggest “if that dance of data within silico invoke an intelligence, might not similar dances of data throug  Sign upanalogous to vote on this title invoke a whole angelic hierarchy of devas to the hie Useful  Not useful routines within an operating system?”I then suggest that “if ou ical universe is thus permeated by such a field of consciousnes

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as Art, Magic and Religion) not as an entity but as an inclination essay, nevertheless I have felt free to talk about it in familiar ter which can evolve and compete like a living being in the ecology culture. That is to say I can address it as a spirit with rudimenta intelligence which is related to its human practitioners but also them. So, for example, when Science produces discoveries wh human existence, I need not assume that there must be an evil wishes to destroy us, but I can rather explore the survival value thought which both poses threats and promises solutions. Conspiracy theories are surely another example of decade thinking: “for any phenomenon there must be a cause and, as S the agency of spirit, then evil can only be a product of human m So when (in defiance of all that is known about placebos, huma ity under stress and the mind-body link) the medical profession legislation to replace healthy outdoor images on cigarette pac ings of death — I do not assume an evil clique of doctors who ar destroy our health, but rather I recognise the survival intellige ‘spirit ’ we call ‘the medical profession’ in generating new threats to h keep pace with the cures with which it buys human attent A more recent example. Late twentieth century econo been uneven — the rich getting richer and the poor poore ‘fat cat ’ from a privatised utility justifying his bloated wealth sentence “but it ’s a free market ”, I feel angry and wish to take h Concorde trip across the Atlantic and, halfway across, announ everybody, we are now in a free aeroplane! I ’ve just killed the p H owever, I can reduce this burden of anger more effectively by it need not be individual greed but rather the nature of M oney t In our business culture it is those who have the most wealth (eg directors) who decide how future money should be distributed how well-intentioned and fair minded the individuals concerne mechanism which is biassed towards the aggregation rather th  of fortunes. Money, as we have allowedSign it to evolve, up to vote on thishas title become  Useful  Not animal and I do not happen to be at a place where ituseful has herded should sacrifice a goat to it!).

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emotions and potential solutions to problems. I also wished t benefits to a wider public in my writings, but have learnt a pr instead. I have discovered that conspiracy theories can be be Magical solutions because they attract better media coverag wealth. That is why I have decided to write no more on the VIRTUAL REALITY

Instead I say a little more now about the ancient and widesprea theory that matter is an illusion or, to put it in more modern ter reality is ‘virtual’. As explained earlier, M agical beliefs are chosen to support result. If you want advice and you have a tarot pack, you adopt belief that a tarot pack contains or else is a doorway to greater then you draw the cards. So it is desirable to select beliefs which offer greater scope results. The belief that our world is but a shadow play of might forces, which can be wooed and manipulated by human wisdo pretty good Magical belief. The belief that the world was mad who forbids the use of Magic is a less useful one. O ne of the wo Magical beliefs is that our world is made of solid matter shape chance, within which human consciousness and will arise as m nomena. Magic-wise it ’s utter useless crap, and yet it is a belie endorsed by our Scientific culture. So what is needed for mode belief which will subvert Scientific materialism and restore th matter. The candidate that Lemuel Johnstone put forward was the we are living in a cybernetic virtual reality which has the laws o programmed (or learnt or evolved) into it. T he strength of this is that it does not attempt to oppose the materialistic model so transcend it. T his was originally explained in the following Sign up to vote on this title

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Useful rational,  and  Not useful then it c 1)If reality is ultimately materialistic in a finite set of instructions and modelled as informati

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the submodels will be mutations of the original, sub structures and laws.

5)Because the models severely outnumber the original reality, is therefore more likely that we are living in a universe mod mation, and it is most likely that it is not identical to the orig

6)Thus Johnstones ’ Paradox: if reality is ultimately materialistic and

then it is highly unlikely we are living in a materialistic, ratio

H is ideas, like his universes, spawned their own variations. O in Words Made Flesh, is that it does not matter whether reality material, energetic or information-based, all that matters is wh it to be, and information will become the most likely candidate. version described in later essays, like my “Response to Shadow that the universe does not actually have magic programmed in any software, it has bugs which sometimes allow miraculous or phenomena. In this version the software of the universe is self-d that consciousness has a key role in this process — if you witnes mal event, the more you seek to capitalise upon it by calling in w scientific researchers, the less likely it is to be repeatable, beca conscious attention is a trigger to the de-bugging mechanism. N because Johnstones ’ model places consciousness not within the artificial intelligence, but rather within the relationship betwe rithms and the containing universe of information, Penroses ’ G counter-argument has no relevance here. The object of presenting this information model of reality is useful basis for Magical belief. The above mentioned books sp argument can be used to justify any paranormal or magical pri — from reincarnation to tea-cup fortune-telling — so I will give o example here of the technique. Let us go for a biggy and exists’. Sign up to vote on this title

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DOES GOD EXIST?  Useful  Not useful

Let us assume an apprentice M agician who is attracted to Pag

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stration of the reality of G od by a Religious person — eg how a complex and well-ordered world exist without a creator? responds with an alternative non-deistic explanation — eg order emerging from random complexity.

So ‘God is not necessary’ does not need ‘God is necessa ‘G od is more likely’ will be sufficient.

2)Next we avoid the temptation to look for bigger, better weap counter-argument. Instead we simply borrow the same we return fire. The psychological advantage (remember, we ar within the Magicians ’ psyche) is this: the return fire either h else, if it does not, then it casts doubt on the validity of the o ment.

Thus we argue that the material world is not necessary, usi argument as above: any aspect of material reality which th demonstrate to me can be reproduced as information. The explanation is only valid insofar as it is precise — and that i quality needed to render it exactly into information. There need the existence of material reality, I believe only in vi

3)Now todays ’ M agician quite likely accepts the idea that c evolve out of chaos, so we cannot use the nineteenth c ‘watchmaker ’ argument at this stage — the one which says ‘if virtual reality then someone must have programmed explore the modern notion and use it as a metaphor.

The most complex emergent manifestation in modern myth from a random chemical soup, there emerged self replicati which in turn evolved living cells which in turn evolved com structures which in turn evolved consciousness.

So we explore this analogy. We conceive instead a random i soup. In place of competition for chemicals or territory we c competition for processing power or memory, and see  how Sign up to vote on this title calculations such as infinite series could evolve in analogy t Useful  Not useful structures, and how these would gain advantage in an infor We also conceive that programs with more flexible internal

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universe — just as the internal structure of the higher shown to have evolved by enhancing their survival.

In the biochemical model, however, the most complex orga evolved consciousness, which presumably must have some advantage. It is not unlikely, therefore, that the most comp in our information soup will also be conscious, as it would g similar survival advantage. So it is quite natural to assume universe is a conscious entity, and that its mind is what we Spirit or whatever.

4)To summarise: the Disbeliever and the Magician can now be two blood cells within my body. The Disbeliever is claiming flowed all over Ramsey D ukes from head to toe and have no a single cellular process which cannot be explained in term chemical or electrical reactions. I do not believe this body i because I do not need it to be.”W hereas the Magician state explored him from head to toe and do not see why such a co ture would have evolved without having also evolved a mea consciousness. I therefore find it easier to believe that Ram conscious.”

As suggested, it is no more a strict proof of God ’s existence than original a proof of non-existence. It has simply tipped the scale to make it easier for the M agician to choose the desired belief w this example, that Nature is a conscious spirit or god. This suggested model of God is only appropriate to such n gions. Of course the argument would need to be refined for th Christian sects which demand of deity a long beard and w PSEUDO-SCIENTIFIC JARGON

I ’m in a bit of a dilemma as to whether to include some more w  the way that Magic can pilfer Scientific terminology to delive Sign up to vote on this title Magical metaphors. On the one hand  I feel irritation w Usefulit is Not useful  an usefully be salved, on the other hand I fear that I may be spoili It is so delicious listening to Scientists fuming over New Ag

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So it is only the comfort of realising that no Scientists will books which permits me to append a few explanatory words w under a pseudonym as a guest editorial for the ‘Energy’ issue “Caduceus”.

“I Just Love Your Energy, Baby, It ’s So Relaxing” Reflections on meaning, vibration and essence A friend of mine was answering an advertisement for a massage co to know if it had a metal or wooden frame — as she “preferred the e Herphrasingsuggestedsomesortofnuclearexperimentwherethea awoodenthenametalmassagecouchweresmashedintoenergywhilea observerswatchedfromadistantbunker.Afterthesecondsearingblastm turns to the tester and affirms that she definitely liked the first bla Iwasamusedbyheruseoftheword “energy”,butthatdoesnt ’ meanI it.Iunderstoodperfectlyclearly(ifnotprecisely)whatshemeantbyherw andcommunicationisthemainjoboflanguage.Shehadusedtheword what I would describe as a magical rather than a scientific w ay. T he statement “this car has a turbocharged engine” conveys prec information. But when the word “turbo”is written in big letters across t a car it conveys a whole lot of additional information about style and im word has become, say, 40% scientific information and 60% magic. But “T urbo” is written large on a bottle of aftershave, it becomes 100% magic people would insist that the word had lost all meaning — but tha cosmetics company which probably spent thousands of pounds on A word does not need to have meaning in order to convey mean “fascist ”at a power hungry politician even if he is a member of the L abou The poet Gerald Manley Hopkins can write of “betweenpie m “wimpling wings”and get away with it. To me scientific language is the use of words for the meaning th magical language is the use of words for the meaning they convey Science is itself a good source of these magical metaphors. In the ear  Sign up to and vote onathis title raft of m century magnetism caught the public imagination whole usefulfloated. T  Useful ”Not theories of “animal magnetism” and “magnetic passes were postulated an ether and spiritualists took up the idea of “vibrations”and

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a dimension can be “high”; the phrase “negative energies”when ene recognised as a scalar quantity. But if you admit the metaphorical use of these words the resu informative. BarbaraBrennans ’ interviewinthisCaduceusistitled “theFourDim AIDSandSound ”.ItisclearthatBarbaras ’ dimensionsarenotthoseofEi when she describes the first dimension as “the physical ”. M eanwhile in this issue we have Atum OKane ’ describing four ki magnetism which I would defy the most sensitiv e of magnetometers to Notice too that he writes “...the dimension of energy or magnetism T his issue of Caduceus, like the last, focusses on the theme of clearly covers subjects way beyond the remit of the M inister for E When my friend said she preferred the energy of wood, she meant t better with it than with metal. This sounds more like an information th energy exchange — a point made here by David Spangler in his article the Energies Work For You”. Dr Taylor referred, in Caduceus 21, to the id “scalar field ”which carries information but not force — this too sounds much like the sort of “energy”described in these pages. “What exactly is this energy?”is an interesting question. But remember not actually be the crucial question.

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CHAPTER EIGHT Secrecy

W hen the system of patents was first devised, the idea w it should provide a means of keeping other people from u inventor’s ideas, but rather as the word ‘patent ’ suggests encourage inventors to make the ideas accessible for the of others. This institution might well be seen as the turni when technology banished the influence of Magic and be playground. of Science. For secrecy is as useful to M agic venient to Science. Secrecy in Magic is not just a ploy to irritate Scientists. important part of method. But its importance is so much a m experience that it is almost impossible to explain the impor those who lack that experience; it will therefore only be co briefly. In Chapter Three, reference was made to Sciences ’ b accepted truth. As Science only works outward from tha it is naturally important that its full extent should be ava Scientist. The total is too large ever to be needed by one but every part must be available in case it is needed. Not slow down Sciences ’ progress if certain areas are secret separately reconstructed by other researchers, but also conclusions are drawn through suppression of the nece mental evidence, then the effect is positively harmfu This means that secrecy is so undesirable in Science Scientists are liable to be extremely scathing about M where secrecy has its place.  Sign up to vote on this title Firstly it must be remembered  that M agic does not re Useful  Not useful of accepted objective knowledge, and so the virtues of fr so obvious in Science, are considerably reduced in the ca

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Scientific conference: it is an open affair with lectures an on all astrological topics, with a free passage of knowled it has an additional feature not expected in a true Scienc are there different branches of Astrology, but there are a schools. H ere lies the difficulty, for all goes well in a lectu different school until actual contradictions of method ar course, apart from Magical explanations of this, there ar psychological explanations — after all, certain branch Psychology suffer from the rivalry of different schools — is no hard feeling. However, there will always be found s astrologers who come away from such an affair reeling u impact of several schools, and despairing of the total Whereas two separate branches of Science tend eithe mutually irrelevant, or else to add up to something even is a tendency for two Magical systems to be mutually des This is not always as dramatic as it sounds: in the case o astrologers it simply means that when a member of one s into contact with another he might find that he is tempor confused and less positive astrologer. It was explained in Chapter Seven how the practical a of a Magical system requires a temporary effort of belief Practical Scientific work requires a narrowing of the obs essentials and an opening up to the full theoretical possi Practical Magic work requires a narrowing of the theore ities but a wide open receptivity to observations. This is t where rival systems can be harmful. In this essay I described matter in terms of a condensa spirit or thought. If one was planning a M agical operatio  Sign to votecame on this title that idea, it would only be confusing ifupone across a  Useful  Not useful ing speaker from one of the M agical schools who see ma starting point, and spirit as an effect produced by its patt

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So this is one reason why Magical groups prefer to ke secrets from easy access between each other, and why p occultists are often very reserved or offhand about their whereas those who are voluble on the subject of M agic found to be short of practical experience.

O ther peoples ’ secrecy is desirable to save you from dist working, but secrecy on your own behalf is also desirabl point where my explanation falters and only experien There seems to be a link between free communicatio ness in Magic. Although this is very clear in some theore works (eg exposing your plans is a dispersal of ‘etheric p is also an almost universal factor in M agical systems. I c of one where complete lack of secrecy is desirable. W hat do I mean by the need for experience? Simply th some regular Magical ritual or meditation beyond the poi you are still under the influence of its novelty, and then stu difference in its effectiveness between: a) a period when y on your own in complete secrecy; and b) one when you let know of your practices, what you are doing, when and wh difference will probably help you to understand the impor secrecy in M agic. O f course the idea mentioned in Chapter 7A, that we in a self-debugging virtual universe, provides a model fo Drawing too much conscious attention to paranormal e evokes the debugging software to normalise it. Surpris ity that does not stretch very far, and that is the tragedy Another aspect of secrecy comes in group work. For e  Sign up to(as vote on this title system of initiation with several grades will be descr  Useful  Not useful Chapter Nine), it is common for the syllabus of higher gr kept secret from those in lower grades. The reason for t

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standing of the apparently secretive M agician: very ofte words for what he is doing, only a ‘feel’for it. I am doing m this essay by the abundant use of inverted commas, but o in a Magical chain are so subtle that they are best left out unsympathetic minds.

YE SEVEN YCLEPT KEYS OF CONCEALED ANENT YE MAGICKE ART

1 The journey begins with observation. Note how much no day experience lies beyond the scope of scientific en

2 O bserve then the chaos of the normal and you beg its patterns.

3 W ith the recognition of patterns there grows skill to p empt or manipulate phenomena. 4 Some of these results will verge upon the miraculous met with studied nonchalence.

5 Do not retreat from the miraculous by ever insisting that be an explanation” or that “it must be coincidence”. Nor b by the miraculous - avoid above all the temptation to tell t  Sign up to vote on this title what you can do. 

6

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CHAPTER 8A Yar boo sucks

Experienced and initiated M agicians will, of course, recogni sion from that brief discussion of M agical secrecy. I refer, of course, to that Great Arcanum whose origins are Primal Mists of Aeons. That Divine W isdom of the Ancient One down by word of mouth by the Chosen Elect. That H ermetical Secret of the Illuminati about which we have sworn upon our b sanity, our very existence to ever hold silence. One man, Ramsey D ukes, stands boldly in the H ighest Tem Mysteries. H e steps resolutely forward and grasps the curtai Sanctum, the H oly of H olies. Reader! Shade your eyes before they are blasted by that aw ance which blinded Paul on the road to Damascus, that Truth w much for lesser minds to bear... W ill Ramsey rip apart the curtains? No. H e will not.

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CHAPTER NINE Progress in Magic

In trying to present a different approach to living, or an a way of thought, in elementary terms it is necessary to go barest essentials of the subject. But the danger of reveal skeleton of any subject is the danger of revealing a lifele O nes ’ reaction to an account of M agic such as thi very intriguing, but I can’t see why people get so exci People do get excited by Science, don’t they? People years of their life in laboratories, denying hunger, pover advice of well-wishers, in order to make some Scientific And yet Science has been described in this essay in no le form than Magic. The difference is that we have all some experience of that experience has given us a feeling of the driving force Scientific endeavour, that is to say the sense of progre As was mentioned in the Chapter Seven, the theories are progressive, and it is this sense of progress which ra from intellectual gymnastics to a way of life. But M agica not progressive in this way, so what can there be in Magi could make it into a lifelong passion instead of just a funn looking at things? This chapter will attempt to answer th

If a Magical student attempts some operation to the best limited ability and it fails, then it is normal to feel that his failed. One cannot be expected to meet all the conditions  Sign up to vote on this title cated Magical working: in this cissy Useful  Notera useful the tong  socialist hanged man can be hard to come by and it may be necess do by strangling a younger brother. But provided the inte

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ment will never even be written up, ie as far as Scien it never took place. It is tempting to say that this difference in attitude gi an advantage over Magic that is ‘unfair ’. But fairness is this context: all that is revealed is another distinction be and Science. In Science the theories are imperfect, and are const revised. In M agic, however, they are perfect and untou other hand, in Science it is assumed that the operator (i Scientist) is perfect whereas in M agic the operator is im himself in need of improvement. These assumptions lead to the above difference in at following way. Because Science assumes a perfect Scien a result which stems from his own defects: as far as Scie concerned, the man ceased temporarily to be a Scientis performed the experiment, and so the result is irrelevan ‘Scientist ’ is being used in a stricter sense here than elsewh perfect operator is assumed, and therefore needs no me write-up of an experiment never refers to the absent-min the laboratory staff, or their tea breaks. But because M an imperfect Magician, it accepts and so identifies with say that ‘the Magic has failed ’and perhaps overlook the Magician is part of that M agic.

H ere then is where the real excitement lies in M agic: it i bility of the Magicians being able to work upon themselv improve themselves according to some chosen scale of v can make Magic every bit as compelling and absorbing a  Sign up to vote on this title our kn with its possibility of working and improving upon  Useful  Not useful expressed in its theories. Indeed, as was mentioned earl theory of cycles, the person who is attracted to Magic in

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and two fine children in a house in H ampstead ’. A much factory idea would be that ‘perfection means independe limitations of circumstances’, but even that definition wo be revised when death draws near. G iven then that there is some subjectively-felt idea of and of movement in that direction, this aim can permeate all systems of M agic. Even if your only M agical practice then you probably begin with the obvious desire to impro But because the idea of perfection must be transcendent stop there. W ith time you realise that the need to practic reflects inadequacy upon your part, and so yet greater sk less frequent use. This is very irritating to Scientific frien demand more proof of your ability as you progress; but th impress such friends is itself a limitation which must be o

Although the sense of progress in M agic often exists as a and conscious compulsion — in which form it is likely to looked by the newcomer to the subject — yet it is seen an stood most clearly when it is formalised in a system of In systems of Ritual Magic such as W itchcraft, initiation pl important and obvious role to the extent that it dominate work. For the purposes of devising a system of initiation, yo only a strong sense of the direction in which you wish to i also a M agical theory around which a system can crysta take the theory of the four elements as an example and d system of initiation based upon it. H ow shall we represent the theory? Let us say that  Sign up to voteand on this Water, title consists of four elements, Earth, Air, Fire so Useful  Not useful human we must perfect each of  the four elements w But where do we begin? W hat do we actually do?

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the skin, and Fire is our energy. So the initiation req mastery over, or perfect, each element in turn. As it stands, however, these four grades add up to a sy H atha Yoga which would contribute to a healthy body bu provide much emotional, intellectual or spiritual satisfa most people would grow out of this purely physical (Eart tation of the four elements, and realise the need to work emotional needs (Water). Again we start with Earth: it is no good trying to perf emotional nature against a background of ill-health. Wa sponds to the need to achieve harmonious emotional re with others. On this level an ‘Air ’initiation would requir communication, and a ‘Fire’ initiation would involve com with ones ’ ambitions. This interpretation too has its limitations, so the wh be reconsidered on an intellectual or ‘Air ’level. Perfect would involve first mastering the body so that thought i uously interrupted by its process, and secondly the ach emotional stability for the same reason. Thirdly there is lectual exercise in order to clarify thought, and fourthly order to determine the limitations of thought. I will not attempt to interpret the model in the S Thus the original simple four-stage example has ‘wheels within wheels’ manner to a system of sixteen grade relying on the mastery of the one before it. Such a scale satisfactory to an individual Magician because, althoug eight grades have to be passed before there is any intell lus, in fact the very process of devising your own grades  up to vote on this titleall level as you proceed means that you areSign achieving on  Useful  Not useful But for a group it is better to provide grades where ea involves some work on several levels in order to encoura

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who can achieve complete mastery of the body in a lifetim do so as the first of many grades? So in practice earlier gr less demanding. If a time is fixed for each grade, it is best sure that the span of time includes some complete cycle, whole year. This is because the problems of working with Fire, for example, are different in summer from what the midwinter; at noon they are different from what they are So a Fire grade which did not involve a whole year of prac be incomplete. O f course the problems also change from another — eg as we grow old — but that is too much to al it is best to compromise with one year. A course of initiatory grades is then set out, a year fo another for Water, another for Air and another for Fire. there is a lot of set work, but it is also assumed that the c devise his own additional objectives because this ensur a deeper understanding of the significance of his gra At each stage work will be done on every level but wil towards just one of those levels. For example the third ye grade and will therefore be biased towards the intellect, taking classes in mathematics or whatever mental skills wanting. But achievement in this grade would also dema every other aspect of the element Air. If you were a poor would need to study elocution, and how to clarify your th debate. Certainly you would be expected to have obtaine proficiency at Yoga breathing exercises — and to have e their effect on the thought processes. Similarly it is a goo long walks in mountain scenery, to see if the air there is a ing to you as it has been to great thinkers in the past. You  Signof up to vote on this to title intellec join a gliding club — if the relevance gliding Useful  Not useful to you, then all the more reasonfor trying it. Each example that comes to mind seems more and m

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you because it is a small part of a jigsaw which has found Using the previous analogy we have an infinite series of t 1/4 + 1/8 + . . each more trivial than the last and yet all ad towards a final unity. Even for a Magician it is not easy to grasp the final un early stages, and thus it is that the year should culminat dramatic ritual, to mark and complete the achievement. this ritual should in an obvious way serve as an examinat skills which are necessary for that grade, but it is much m that. It is also a hotch potch of what might be called ‘mum Such a crazy concoction needs to be very carefully devis who have a lot of experience and skill in this field becaus up must involve all that infinitude of trivia which were to to have occurred to the aspirant in his year of study and y needed to complete the series. Thus it is that the ritual w all the symbolism of the element Air, and quotations from which may not be clearly understood even by those who the ritual. This is a situation where an element of secrec — exact knowledge of your superior ’s deficiencies is unhelpfu early stages! And thus it is that the ritual is not just a climax and completion of the year ’s work. T his also explains the curious use of the word ‘initia might seem to be a process of ‘termination’. The year le the Air initiation is seen not as a year spent within the A as a year of begging to be admitted to it. T he initiation c the point when the door is opened to you. The four grades above suggested correspond to the fir grades of the H ermetic Order of the Golden Dawn which  Sign up to vote on thisorder title around the end of the nineteenth century. This set a Useful Not useful which others have followed, so it is best to study the publi version of those rituals and corresponding syllabus for a m

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grades? In what sense can one year of intellectual eff with a ‘mastery of the intellect ’? T he answer is that group working requires a compro every precaution must be taken in trying to overcome th of that compromise. Already it has been suggested that syllabus should incorporate the student ’s own ideas for that course. M any systems of initiation demand also tha each grade have pupils in the grade beneath, and that in the next grade depends upon the successful initiation o pupil. This helps to remind you that the achievement o grade does not give you the right to ignore its lessons in

The example of an initiation hierarchy was described at because it represents M agical progress in its most obvio a form which is of most interest to non-Magicians. Altho formal scale of progress is only encountered in Ritual M lar idea of increasing attainment is found in all system It is tempting to say that when the idea of progress is it is not M agic but just the use of a M agical technique. B altogether true. For progress is not always a continuou student who takes up divination may spend a few years about it and picking up the skill, without any conscious improvement. H owever he is unlikely to remain in that H e may simply ‘grow out of ’divination, or he may actua a more involving system of M agic. Even in the theory of there is an idea of the twelve signs being a symbol of a m tion. 

Sign upof to vote this title It was suggested that my one example anoninitiatory sch  Useful  Not useful to illustrate how diverse were the possibilities for a sche progress in Magic. So a very different example is here ap

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W hy is it that memories are so golden, or occasionall W hen I think back to my childhood, despite the horrors o sionment from the G reat War, I find a certain glowing qu which is lacking nowadays. Even the Second World War aura of ‘good times’. O f course I can rationalise: I can rem of the bad conditions, of my own uncertainty and immatu realise that in no real sense can the past be considered to than the present. But when I desist, this confusion of fac and once more the past is gently golden, W hich is the lie? Do rose coloured spectacles really d vision? The question of course is a Scientist ’s. W hat man forget is the fact that rose tinted glass does not superim which does not exist in a scene, but rather it filters out a elements. So from a rosy point of view it presents what i clearer picture. As far as we are here concerned, ther The Magical theory being suggested is that the proce memory does not so much distort events, but rather stor the form of purer essence — after all, whisky keeps bette Any event as experienced is a pattern of interacting cells preserve it, we distil from it the simple elements of that p relate them to existing patterns in the brain. So when I re period of my youth spent in Mediterranean bars, althoug rightly argue that I was at the time bored, uncertain and I cannot help a glowing feeling that comes from an assoc memory with such archetypes as ‘the Englishman abroa youth’ and no doubt other even more majestic symbols. T the simplest elements of all experience, pure distinction Supreme God, so my past owes its glory to being closer t  Sign upthe to votegreater on this title glory, So what is being suggested is that Useful  Not useful purpose and beauty that we see inpast events is not a li posed by our corrupt brains, but the revelation of elem

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tencies and confusions of our mind. We are afraid of simp because we feel that a human who had purged himself of of complications would become cold and ‘inhuman’; so m identified with complexity. But surely we can only sympa one another to the extent that we have some elements in So surely anyone who had reduced himself to those simp would, far from being inhuman, be the most truly human thetic of us all? Such a person would pass clearly through strifes and deficiencies, and go straight to the heart It is particularly in China that we find this Taoist-type sage who is like the uncarved block from which all other be made. As a system of Magic, it is akin to some of the id Austin Spare. It links with the theory of reincarnation: fo when we have simplified our minds to the most basic ele pattern that we can expect a conscious reincarnation In such a Magical system, initiation stages are replac continuous striving towards simplicity, and yet the prog marked by steps: an event disturbs you more than is nec seek to eliminate the implied imbalance, and a whole co possibilities is ‘mastered ’. Teaching in such a Magical order is less obvious to us must harass the student until he is clear. It is more the wa master than of the Western schoolmaster.

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CHAPTER 9A The Wisdom of the Great Initiate

Alas, there has been so little progress in my life that, afte unqualified to add anything to this sublime chapter. Aha! Progress in modesty!

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CHAPTER 10A Morality, Magic and Religion

This is a whole spanking new chapter to replace the origin Magical Revival’) which has been reconstituted in Chapter The original book was written at a time when M agic was hi having displaced the materialism of the 50s — and nobody wa tinker ’s cuss for boring old Religion. So the original essay focu clearly on the differences between Science and Magic, as that confusion was currently strongest. In the 90s, however, Religion is considered vaguely cool, an going on about morality as something which matters rather th we are eager to transcend. So I add this chapter to address som between M agic and Religion, and their different ideas of m LOOK, MUM! NO MORALS!

In a sense the omission of morality in the original text could be saying that morality has no place in Magic. As suggested in Cha Magic lies the direction of supreme skepticism, of absolute be absolutely nothing, so what place has morality there? I will, ho that this lack of morality in fact gives morality especial importa I am, of course, writing about formal systems of morality. Th their origin and home in the Religious sector of our compass. T God, or social recognition of ‘the Good ’, tells us of right and wr progress to the Science sector morality does not vanish, it simp as we progress via monotheism to the Scientific monoreality of systems, so also we progress from doing G ood in all its forms to imperative which is to revere Truth. H owever, as pointed out in Chapter 1A, the direction of Ma  towards Good, nor towards Truth, but rather towards Sign up to vote on this title Wholene Useful usefulpart. So,  Not W holeness in which Bad and Untruth  also have their how wicked or false something is, it should really be acknowle

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As an outright demonstration of ‘thinking the unthinkable suggest that Adolph H itler was not a disaster for humanity bu necessary purge to reveal mankind ’s hidden and denied faults compound this blasphemy by suggesting that future centurie him as a second coming of Christ, necessitated by the fact tha coming failed to redeem mankind because Christ did not sacr Jesus only crucified his body and left his integrity, humanity, im tation intact, whereas Adolph blew the lot. Oooh! It ’s an extraordinary thing to write such words in a b me a slight shiver, because I know that at least half the world w assume that at some level I must really ‘mean’them. I can now b of context as a Nazi when, in fact, I am every bit as cross about ties as anyone else I know. Magicians, however, will understand that one can step into system to serve a purpose — which here was to demonstrate M dom to think the unthinkable. I also call to my defence Artists, f might understand that, just because Shakespeare wrote that it than a serpent ’s tongue to have a thankless child, it does not ne that he was in any way a stickler for family values. I can write what the hell I like and you do not know the me. You dont ’ even know if I wrote it. MAGIC ’S MORAL SENSE

At this point I sense a wave of adoration and love sweeping tow the Religious sector. T his grateful gift of thanks stems from re I have given strictly Religious people a priceless treasure: nam tion of their darkest suspicions about the evils of Magic. Until t Magic was beginning to sound horribly nice and reasonable, n relax, knowing that it is indeed nothing short of a demonic abo At the same time I feel a wave of unease advancing from th sector — did I not suggest in Chapter 3A that a discussion of m the best way to disturb a M agician?Sign up to vote on this title   Useful  Not The fact is that most M agicians are, in view of useful what I have surprisingly moral people. Indeed, the very fact that moral cod

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wilt and harm no-one”. This is a little more cynical (and therefo Magical?) because it admits the possibility that the wholeness actually intend harm, whereas Crowleys ’ system is limited by a existence is pure joy and so ultimately will work out for the But the real essence of morality in M agic is not such comp rather — as I argue at greater length in my third volume of ess when one is stripped of all outer moral codes and injunctions, become fertile ground for a discovery of inner moral sense. T happens during the serious pursuit of M agic. Strict Christians, for example, often claim that, without res and divine law, the world would descend into anarchy, brutality mayhem. I find it repugnant that anyone should insist that the o stopping them from a lifelong killing spree is their faith in a blo edly got nailed to a couple of planks two thousand years ago. So that I call upon the sympathy of Scientists and ask “have not H demonstrated that it is feasible to deny divine law and yet rema ble?” M agicians too are blessed with the discovery that ‘anythi actually force one to do anything. Indeed, it may only be freedom that we come face to face with our own inner inte Instead of moral injunctions, M agical practice demands th our goals according to those ultimate arbiters O bservation an true that many people enter M agic with pretty selfish or venge but the effort of clarifying them tends to bring us face to face w objectives and so closer to our true wills in the C rowleyan So, for example, someone who takes up M agic through “gimme tunzamunz” will find that this soul-urge needs to be clarifie wish to become stinking rich”. But is that clear? No, it has — who wants to become rich on their death-bed? So the urge is explored and is refined to “I want enough money soon enough am a powerful person who deserves respect from society”. T  refine to “I wish to feel effective and thus earn Sign up to voterespect on this title from so Useful what useful  Notis wish for money to help further this aim” But the ‘effecti seeks to be directed towards? And so the refining process

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that sense (which moralists might call ‘conscience’) leads us own natures and thus towards Art. I recall debating this point with a lady from the bookshop S Watkins — once a bastion of outright M agic but grown very tam Agey. She suggested that they discouraged the heavy M agic li mine) because the people who asked for it were often pretty du ters — power hungry, sad dropouts and all that. I admitted tha sometimes see what she meant, and yet could argue that the b was a bit as if the Salvation Army had shut its doors to people w too scruffy, the very people who needed it most. It is the very ev Magic which offers such healing because it not only reaches pa which other systems of thought would deny or despise, but it a something of those crude impulses. Now ‘black’Magic is not the only system which offers a pla hungry, sad dropouts: they are also welcomed into neo-fascist But there their impulses appear to become reinforced more th W hat has gone wrong? In terms of this essay, a fascist organisation is a Religion wh identified with one particular race and mindset. It therefore re whereas M agic tends to refine. MAGIC OR RELIGION?

As that last example shows, from where I stand fascism and towards the Religion quadrant. Some people would disagree, but as far as I see it politics is towards ‘The Good ’as much as any Religion, but it just happen equate it with deity as such. Instead ‘The Good ’is equated with purity’, ‘the revolution’, ‘the free market ’, ‘equality’or some suc which can appear little different from deity to those less politic Because we are talking relative directions and not clear ca can be debate about whether politics and other philosophies a  Sign upcan to voteeven on this title can become Religion, or not. In fact, there be confusi Useful as useful opposite  Not Religion and Magic — terms which Iposit polar W hereas earlier chapters elucidated the differences betwe

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provided the belief is that such a prayer might bring about the self-proclaimed religious people do believe that this is so and s also encourage that belief. If, on the other hand, the same prayer is said but the under more along these lines “Lord, your ways are mysterious so I c than surrender the welfare of my sick brother to your mercy. N a human being cast in your image it is my nature to wish for he offer this prayer ” then I consider the same act of prayer to be R not M agic. It is more about a personal relationship with ultim directly trying to heal a brother. W hat then of the Pagan fire festivals? For many modern cit these are celebrated in order to restore their contact with the c nature — whether deified or not — and so they belong to M agi times it was done in order to invoke fertility, and that is certainl insofar as it is done as a pure act of celebration, then it is Religi terms. Now this is getting silly — provided that you think I am simp clarify distinctions. Instead, however, unlike the finger pointin I am trying to illustrate the pointing process rather than define between Magic and Religion. Going back to the previous context, the person who joins a r isation because he believes that Jews are ‘bad ’ — and that he is aligning with ‘the good ’ against them — is therefore acting Rel same action is taken because of a rational calculation that the e Jews would improve job opportunities for him in the City, then t be classed as Scientific. If it was performed because “Dad ’s a b wet and I ’m pissed off with him and reckon the best way to get u would be to do a bit of nigger-bashing”, then the same decision act of Magic. W hereas if he joined the organisation purely beca the skinhead style, then it becomes Art. W hat I am countering here is the notion that these distincti  significance in face of the obscene reality oftothe act. Knowing t Sign up vote on this title Useful Not useful  In actually helps to inform counter-action. the case of the Scien it is probably countered by an analysis of a Jewish role in creati

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RELIGION VERSUS MAGIC

As that last shot across the bows suggests, I am championing M ity against Religious criticism. Although the true intention of th to advocate one way of thought over another, but rather to illus and complementary paths, the argument is bound to favour M is the most popularly discredited path and thus most in need of against its critics. The basic argument for Magical morality against the Relig analogue of the liberal versus disciplinarian debate. T he latte guidelines to keep errant human nature in check, while the fo freedom to allow the goodness of human nature to reach fruit blames human wickedness on the distortions of exaggerated dogmatism, while the disciplinarian blames it on a lack of mo standards. This debate is too well worn to need further comment by m will simply illustrate how communication can break down betw and Magic on questions of morality, just as it can break down b Science and Magic on questions of fact. Recently there was a bit of fuss in the papers about a footba said that he believed in reincarnation and that, as he saw it, if s born with a physical disadvantage in this life it was probably a past karma. Now, reincarnation is a theory strongly associated with cer which I believe to be equally useful as a M agical theory. As a Re it stems from an intuitive understanding that the universe mus coupled with a logical explanation of why it can appear to be un Magical theory it has more to do with observation that nature i with progress towards wholeness because living things seed th why shouldn’t souls make progress too? From a Magical perspective, then, karma is not about mora natural law. So when a reincarnationist ascribes your present  Sign up to vote on this title karma, he is not saying that you did anything ‘wrong’in the pas  Useful  Not useful the media debate on that football coach began with an assump had blamed physical disability upon ‘past sins’ — and that this

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he had done anything ‘wrong’in exploiting his body in athletics, because he had not experienced the fullness of human existenc includes discovering the limitations of the body in sickness, inju age. I say ‘might ’ incarnate as a cripple, rather than ‘will’ do so example makes no assumption about what had already been de previous lives. There is also another possibility: the first athlete never knowing physical infirmity directly, might have come acr loved one and might have dedicated a lot of time to empathising handicapped and assisting with charitable work — in which ca be less need to balance his next life with physical affliction. T mechanism is so easily interpreted in Religious terms as ‘punis thinking of handicapped people’coupled with ‘reward for selfle that it requires a positive effort to see karma as a totally neutra process, with no judgement involved. The media commentator this effort, and they typified a Religious distortion of M agi “H andicap blamed on sins of the past ” is a double misinterpre karma; firstly because it assumes that there is something born handicapped, and secondly it deduces that the actions ‘wrong’ state must therefore have been ‘bad ’. The Magical urge wholeness does not classify into right and wrong in this way. I I was not born with a physical handicap — hardly surprising b got used to certain limitations in my life and have no wish to a and yet I also understand that it might have been very good fo ical handicap might have reduced my ability to be a jack-of-all have focussed my intelligence into a narrower channel. I migh a best selling author and world authority on something instea generalist. So, what did I ‘do wrong’ to have been handicappe and demanding body? The purpose of this example is not to demonstrate that Reli so much as to illustrate how easily communication can fail betw  Magicians and those with ingrained Sign moral assumptions. up to vote on this title 

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LOSING RELIGION

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Religion as politics: the human need to be part of a nation stand up as an individual. H as M agic more to offer than glib criticism? In Chapter 7A I gave an example of a Magical argument to belief in G od, an argument designed not to clash too hard wit education. The argument concluded that the universe was pr conscious being, in other words, that there was a supreme Go universe. If M agic can do that, why do we need Religion? Well, Religion can offer more. For a start, the Christian relig that G od really cares about each and every one of us, about eve every hair on our heads — whereas I stopped my argument at a stood in relation to the universe as our mind relates to our body about the well-being of every cell and molecule in my body in th way? Not really, though as our understanding of cancer grows to care about every cell, and its creative whims. This idea that the universe really cares, and that our intent matter, is one of the things that people fear to lose when Religi rise of Science goes along with the loss of a sense that we are a of God ’s plan, instead we have a stronger sense of individu In Thundersqueak I suggested that a big issues of the com Aquarius would be those of Leo opposing Aquarius — the ind society, kingship versus the herd instinct and so on. In Words drew two metaphors for the relationship of the individual to s ‘cog in the machine’ and the ‘drop in the ocean’— and suggested tha moved on to the second metaphor now. The cog in the machine was an older image: in it each of us i of no value in itself but a vital part of the machine. T his is like fe where every person knows their place and has the comfort of k they stand, but little sense of individual identity. We are now more like drops in an ocean. Unlike a mere water is as valuable as the ocean itself because it is a micro — all the physics and chemistry of water Sign is contained intitlethatone d up to vote on this useful it. But co  Useful  Not the ocean is no more than a giant extrapolation from drop as part of the ocean and it is utterly insignificant, it has n

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world really needs is a steady flow of best sellers from leading c published by a couple of top publishers. The same is true for ev hopeful pop stars, bright eyed school leavers, revolutionaries, all feel our enormous value as shining drops, but when we appr we just melt into insignificance. Science has given us a cruelly i universe compared with a G od who knows every hair on o So what can Magic offer as healing? There is nothing to ma fatherly face of God in the ‘believe nothing and so believe eve Magical mentality — but there is the principle of homeopa My original model for this principle was of a family that sepa trash before leaving it for the dustmen — recyclables in one ba another. Then a neighbour puts the ‘Scientific’argument that t point in wasting time doing that because the council simply put lot into the one shredder (this was in the early 70s when environ were not taken so seriously). If the family were M agicians they on separating the trash, I argued, because they could choose to such rituals of dedication to the environment can have value in quite apart from any Scientific causal value. Like a homeopathi tion, the intention of the individual drop can have a positive effe whole ocean. (The extreme version of this is in alchemical proje the perfection of the individual as a tiny seed of philosophers’st transform the whole mass of metal into gold.) This Magical theory, of the value of individual acts of dedica another reason why Magic and Religion can look similar to out Religious and Magical families might be found separating out the face of council indifference — the Magical family because can be an effective ritual dedication to G aia, and the Religious they know that, whatever the council does with the trash, G od of their efforts. So this homeopathic principle does something to restore th helplessness and hopelessness that we can all feel in a inter-ne  of many billion inhabitants. Sign up to vote on this title Useful  Notof useful  principle Even more is offered by the Magical the Univer referred to in Chapter Seven. Taking the virtual reality version

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Thus we can retain in M agic the liberating notion of indiv ited from a Scientific revolution, and yet restore that sense of within the whole which Religion had once provided. So cheer up, you Religious bigots — and others!

One further matter. I illustrated the directional nature of my c suggesting that Magic, Art, Religion and Science represent m towards W holeness, Beauty, Goodness and Truth respectively because there are devotees of each who will insist, for exampl really about Truth”, Science is about Beauty or Religion about On the one hand such apparent perversity simply reflects t these capitalised words represent concepts in what I called th where opposites tend to coalesce — so W holeness, Beauty, Go Truth are really one and the same, corresponding to T he Good At a humbler level however, it reflects a the sort of muddle my c to clarify. So a Scientist appreciating a theorys ’ beauty is simpl human right to persue Art within Science — and this only seem cal, or a diminution of Science, if we forget our directions and i my diagram defines four competing categories. See also C

“Nothing is true. Ev erything is permitte

 ch Those who accept this axiom of Sign up to vote on this title Useful  Not useful magic most fully arethose who ma most careful choices. Because they

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CHAPTER ELEVEN

Conclusion

One of the images used by Johnstone to illustrate his diff niques of thought was to compare the so-called ‘Unknow swamp. H e explained that there are basically four ways swamp. First, like a hydroplane, you can move so quickly not sink in. Secondly you can fly above the swamp. Third swamp can be covered over by constructing a solid platf an ever-increasing area of it becomes sound dry land. Fo can spread your weight over a greater area so that you c swamp without sinking. The first technique was analogous to what he called A thought. It could be used to explore far into the Unknown speed, but although the traveller came back with excitin usually unable to give very precise directions as to how h T he second technique was compared with Johnston thought. It too gave a far reaching view, much more cle but it was very much of a bird ’s-eye view and tended to b the Artistic method in that it lacked real contact with th distantly seen. The third technique was the Scientific one. Scientists people in wheelchairs who needed firm level ground to m So when they became interested in some distant area wh described by Art or Religion, they set about extending th platform in the given direction. This is a very slow metho ground gradually extends whilst shady dogmas arecut d Sign up to vote on this title soggy hypotheses filled in. But once the new useful is reac  Useful  Notarea a tendency to say ‘this bit is as boring as the rest of it — those lunatics talking about? For the very process of exp

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enable you to develop a very detailed and close unde areas explored. In this plan no one technique is considered to be ultim rior to any other, therefore it would have been nice to ha equal weight to each. Nice but clearly impractical. Firstl inclination towards Artistic thought means that I have li that subject. But above all this is an essay on M agic, and fore the most fully explained of the techniques: the other mentioned so that contrast could better illustrate the ma H owever the bulk of the comparison has been with Scien because it is the most widespread and best understood s four. Inevitably, therefore, this essay will seem to some t on Science, championing M agic in its stead. Although this is far from being the aim of the essay, it some destructive observations about Scientific method made, because no less aggressive an approach is likely t impact on those who have been brought up not to questi authority of Science except in jest. H ad Religion still bee it would have been necessary to make similar criticisms method and so on; for no technique is at its best when all W hat is more, it must be realised that some of the appar on Science are nothing of the sort in my own eyes, but wo so to Scientists because of their own form of morality. I a Scientists a large element of what in their own words wo described as ‘self-deception’. This might seem to them a far as I am concerned it is an element which is basic to al ness, and therefore I am here admitting the validity of Sc method rather than denying it.  Signbut up to vote on own this title limitati No system is ultimately superior, our Useful  Not useful that we tend to incline more to onesystem than another, ity being content with the system they are brought up w

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A more tedious way of expressing this is to suggest tha some of us who fall short of the ideal of the rational mater because of a defective brain structure, or because of defe programming of that structure, their minds are capable experiences which are not only impossible but actually m a purely rational mind. Two alternatives are open to such people: either to be surgery, drugs or psychiatry until they become ‘normal come to terms with their own version of the universe. Bo dangers: in the second case you will be setting out to exp which is much less clearly charted, a large and peculiar w things can happen which could never happen in the ratio The ‘danger’ is that you will be seduced by the excitemen world, even imagining that the rationalists envy you with freedom. Most people arrange some sort of compromise but sometimes it is an uneasy compromise and such peop better to realise the distinction and to embrace it conscio encouragement of such people this essay was written

Lastly a word for those cabalistically inclined readers wh title of this essay in the light of the Notaricon: would you disappointed if I failed to expose the Sex Secrets of the B M agicians? Ah well, it is quickly done — vide infra. THE END Sign up to vote on this title

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CHAPTER 11A A licence to depart

In this book I have defined four directions which I called Religion and Science. I then used those terms — keepin capital where appropriate in order to remind the reade mine own terms, defining a direction rather than a re I also needed to remind myself of this, because I sure times written about Science and Magic as if they were r commonly understood. I cannot help at times using the t North’as a vague catch-all for the region where men sta cloth caps, keeping whippets and saying “by gum, yer c munkey”, but it does not mean I have forgotten that the t defines a compass bearing. Most readers will surely continue to use the words m religion and art to define regions even after reading this ok. It is useful to have the terms North, South, East, Wes regions as well as directions, and we can accommodate b once — when the weather forecaster announces that th “cold North winds in the East ” we understand well enough meant. So too can the reader go back to talking about sc magic as different countries, without losing the benefit to refer to my compass when necessary. As an example of one individual view of religion, I quo paper called New Science New R eligion New World which sion of a talk given to Woodbridge Quaker Study Ce Birmingham, September 1998, by Frank Parkinson. H Sign up to vote on this title

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“... I should state in advance that I consider  Useful genuine  Not useful religion three characteristics: it is a systematic attempt to know the nature of a hypothesized creating power, to establi

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an explorer of his region, however, I take out my compas it contains three sub-regions. W hat he describes as “a sy attempt to know more about the nature of a hypothesized power ” I would describe as the Science of his region — I recognise that it might not share any territory with the r Richard Dawkins describes as “science”. H is wish to “ appropriate relationship with it ”is what I would conside Religious quarter of his religion, and his “steps towards s mation” are what I would indicate as the M agical quarte gion. It is tempting to try to reshape his definition by paring Science and Magic bits and say “the only really Religiou second bit ”. To support this I could quote his later remar of religious evolution, from the present standpoint, is to relationship with the primal power...”. H owever, any atte he is ‘wrong’and that I can subdivide his religion and ‘pu concept would be a mistake, because it would mean I wa to accept my four directions as four sub-regions, and so s from the proper Magical use of my compass as an aid to n Instead of thus reducing his definition, let me attemp positive exploration. Surely, we should be able to discov region in his religion — an Artistic region? A fourth char genuine religion which could be described as ‘celebratin esized creating power ’or ‘expressing the feelings engen relationship formed with it ’. W hy has Frank Parkinson n this region? I note that he is also a poet — so maybe he si it for granted. W hereas the critical use of my compass which tended  Sign up to ‘vote on this title religion down and diminish the region he called genuine  Useful  Not useful seen as an act of aggression, I like to think that Parkinson welcome my second use of the compass, and thank me fo

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I have already used my compass within this region of pointed out in Chapter 3A that his desire to change the p perception of science was in fact a desire to do M agic, in It is a Magical spell to banish M agic, and that some peop endeavours because they more or less unconsciously rec irrational element in his work. I also pointed out that, by notion that ideas can evolve like life forms and occupy te ecology of human culture, he had evoked the demon that Magical ideas might be proving fitter to survive than his Again, there is a temptation to use this compass to at work, breaking it down and saying that bits of it are ‘not instead I would like to salute him and offer the discovery his polemic approach I can find M agic, Art and Religion Science. The talk he gave at Cheltenham about ‘unweav bow’held genuine poetry for me, as well as being good M a also a great preacher... H i there, Richard! So I conclude by allowing a return to the normal use art, science, magic and religion. It ’s only human, and on break the habit of ages. Like a true amoral Magician, I a with a shrug. My theory is being given the license to dep first edition this was done more dramatically, in a chapt been re-written and put earlier in this edition. So I will n the closing words to the original Chapter 9.

In view of this, it is clearly desirable that there should b divert the cycle from its obvious course, and to encoura be honest and admit to M agic. For only when we face u and recognise it as such can we hope to learn to control  up to vote on this title terms with it. Until that time it is aSign dangerous quicksan  Useful  Not useful paper-thin floor of bogus Scientific jargon. W ith this in mind, Lemuel Johnstone initiated a M agi

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be considered as the instant of equilibrium before comm where the least effort of conscious will could suffice to al destiny of this planet T he climax of this operations ’ working can be expect equal to the four dimensional extension of the number 6 .. (H as he gone mad? Isn’t it a pity to spoil a sensible with all this Armageddon nonsense?)

To many readers, this whole chapter would seem a blot o for it is only in this chapter that there has been a major de from cosy theory into historic fact. W hy has this essay be a clumsy and ill-researched attempt to extend its ideas in of history and of prediction? If I really wanted to impress I back up my vague pronouncements with some accurate quotations from reliable sources? It would have been perfectly possible; a number of rel volumes are at hand. A Scientist can produce historical e support of his theories by carefully selecting those exam his hypothesis, and rejecting those which do not as being ciently well-documented — for otherwise the reason for fitting his theory would be apparent in the documentary just the same way a M agician can support his ideas by se facts which feel right, correctly considering other facts t an obscuring influence, This is no fraud; this is simply the upon which our consciousness, and therefore our univer — the Religious arguer rejects deceitful facts, the Artist rejec  ever he or his aesthetic chooses. Sign up to vote on this title Useful  Not useful W hy then was my argument  not better supported fool of myself?

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this theory of Johnstones ’ is being given ‘the license to d served its purpose; it has proved helpful in an era which writing of this essay. D uring that time it began to amass and even proved that it had predictive ability. In other w Johnstones ’ teaching-aid was getting too strong a hold o and was beginning to exert an influence upon the unive the license to depart; it is dismissed. Prediction is the Waterloo of any philosopher: the pro doom offers himself as a voluntary sacrifice which is suff postpone the doom he prophesies. For the announcemen is the stimulus which leads the world to take steps to avo doom and thus cause the prophecy to fail. Thus the repu prophet is slaughtered. But of course a prophet ’s reputa thing, so it is the prophet who dies. Only Artists can su prophecy — for no-one recognises their prophecies unti have been realised. A Religious prophet exposes himself to ridicule, but the true faithful will stand by him. Recently there has be of Scientific prophets, not one of them successful, and s shows no sign of tiring of them. W hen a M agician make he similarly exposes himself to ridicule, but his consola does it with a better understanding of what is involv I ridicule my theory in this last chapter in order to dis ridicule it to save myself from any danger of ‘acceptance still likely to be people who only read on in order to find o much of my argument is spoof, just how much I really be how much can be proved. H ere is your last lesson: I will n and even if I did you would do well not to believe me  Sign up to voteand on thisnow title Too slavish an acceptance of Religious Scien  Useful  Not useful ity has led us all to depend too much upon others for our truth. One expert makes an interesting observation, and

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There was of course the temptation to dress up John in pseudo-Scientific jargon, including a wealth of quota ences, a bibliography, a ton of ‘evidence’and a title such The Irrational Animal”. That ’s just the sort of treatment t publishers love, and the script might have been accepted reputable publishing house and been professionally and edited , but M agically speaking it would have been an ap of self- deception to fall for such temptation. If the favoured Scientific image is that of the cool and observer, then the favoured M agical image is that of the Fool. Only when laughing is the Magician safe from pride uncertain student begs me to give some definite signs by can tell if a possible M agical Teacher is a fraud or not, bu no such signs. For the ultimate decision is yours alone, an teacher will force you into such a position that you have n defence but your own judgement. It is often said that a tr never asks for money: but I assure you that a true teache to demand an extortionate fee if he suspected that you ha tests of his worth. So many people approach Magic with the wrong idea Magical teacher soon realises that the best way to dispo who are cramped by experience is for the teacher himse to be caught cheating, for those who are cramped by mo teacher had best appear immoral, for those who are cram of greatness the teacher should appear feeble and ineffe on. The few pupils who survive these hurdles are either idiots; both are adequate. So you must forget your authorities and observe. Mak  up to vote on thismuch title own mind how much of this essay isSign true, how of it Useful  Not useful attempt to say something which is true, how much is frau much is error.

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Appendix A Bibliography 1. Books from T he M ouse T hat Spins

Johnstones ’ Twentieth Century O ccult Philosopher And Sk Theorist. 1971

This was my first effort, inspired by a prediction by the pal Bashir that I would become a writer addressing a small bu readership but that it would never be my first source of inc H ow right. It is a sort of novel, an ouevre de jeunesse, that day publish out of a sense of completeness. It might altern curious film. Uncle Ramseys ’ Bumper Book O f Magick Spells. 1972

Really just an addendum to the previous book — essays by t ual characters. It will only be published if I put it together wi early essays as Volume O ne of the collected essays. SSO TBME An Essay O n Magic. 1974 onwards. This is the book you are now holding. Thundersqueak — The Confession Of a Right Wing Angerford and Lea. 1978 onwards This was a complementary book to SSO TBME dealing obscurer issues. Words M ade Flesh. By Ramsey D ukes. 1987

A fuller exploration of Johnstones ’ concept of an inform Sign up to vote on this title

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Blast Your Way To Megabuck$ W ith My SECRET Sex-Powe and other reflections upon the spiritual path. By Ramse

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Statistis — Ad Quae Excoginatio Eius Contributioni Magisterium M agicae Artis Nostrae Addita Est. By Ad

An exploration of trinitarian, as opposed to dualistic, th 1993 and intended for immediate publication.

The H ellgate Chronicles. By The H on. H ugo C St J l’Estran

The collected edition of T he Satanist ’s Diary which ran f to early 90s primarily in Arrow. Slo Joanz — Kali Yuga.

A sci-fi novel which may one day emerge from the mous 2. O ther works referred to

The Laws O f Form. G eorge Spencer Brown. D etails unkno lent someone my copy.

Unweaving the Rainbow. Richard D awkins. D etails unknow seen it but only heard him talk about it.

The Origins of Alchemy In Graeco-Roman Egypt. Jack Linsay. D unknown, as I cannot be bothered to get up and look. I can s a silver cover from where I ’m sitting.

Towards A Magical Technology. Tom G raves. Details unkno cannot now find it on my shelves.

Shadows O f Mind. Roger Penrose. D etails unknown, beca bit unfair on the other books if I only gave details of thi

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Appendix B The New Age and Magic

In Chapter 2 I look at specific areas of M agic and in Chapter 2 examples to bring the book more up to date. One Magical area emerged since this book was written — and some say because written — is the ‘New Age’. I am covering the New Age in an ap because it is a rather special case. Anyone acquainted with New Age ideas will see that they d within the sector I have described as M agic — the emphasis on logic, the subjectivity, the solipsism and the personal growth a shared by Magic and the New Age. But the New Age is more than just a specific technique or se indeed it is a movement as broad as M agic itself. So do we cons and the New Age to be one and the same thing? On the one hand they have so much in common at the theor on the other there is a very different atmosphere about the two that they can appear to their respective devotees as near oppos Some New Agers see Magic as irredeemably sinister, just as so see the New Age as pathetically wet. And yet the people I class Scientists would dismiss both groups as cranks — with Magic b a particularly dotty subset of the general New Age delusion rat a great embracing sector of human endeavour. This paradox is not dissimilar to the often violent antipathy Catholics and Protestants — a distinction in which the two gro perceive themselves as utter polar opposites, while those not i hardly tell the two Religious groups apart. Although it could be hard to define a clear distinction and the New Age, I believe that differences are beginning  On Saturday I was in the biggest bookshop inthis Cheltenham Sign up to vote on title Useful Not market useful  of and I glanced at the M agic section in  the spirit rese three bays under the heading “Mind Body and Spirit ” which I

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considered to be a negative marketing proposition, and that s author who was currently reframing Magic into more accept todays ’ publishers. That night I wept. For all my life I have been continuing C of explaining M agic in as clear and undogmatic manner as I co dispel superstitious fear and invoke understanding and symp To his Magick W ithout Tears and his Magick In Theory And pr added mine own elementary textbooks like this one, and now had closed ranks with the publishers to exclude my babies Three bays of New Age books and not a single M agic volu least the marketing folks recognise a clear distinction betwee New Age. Mine own views on this distinction have been spelled out in W hat I Did In My H olidays, so I will only review them briefly he quote Crowleys ’ concept of three aeons which bear no relation of history suggested in this book (Chapter 3A). According to C cultural impulse is beginning this century on a par with the cult symbolised by the birth of christianity. I argued that the positio Age in this transformation might, in retrospect, seem analogou tion of Pauline christianity in the previous era. As I saw it, Christ ’s teaching invoked ideas of tolerance, lov ness which were highly revolutionary in terms of the dogmatic assumptions of the pre-christian era. T his christian message p cal for its time and it might not have survived had not St Paul re in a less tolerant and more dogmatic form which people found e low. On the one hand you could argue that St Paul corrupted Ch message, on the other you could say that christianity only survi he knew how to market its core values — and these include a vis tion through the imitation of Christ. So I considered the possibility that the New Age was a simi for today. It amounted to a rephrasing of the core values of Cro  thelemic philosophy, whilst retaining the concept oftitle perfection Sign up to vote on this had no place in thelemic relativism.  Useful  Not useful Rephrasing this in the terms used in this book, I would say t

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ant, but they do reserve the odd sneer for the cheesiness of M ism.) T he New Age salves those fears by accentuating the pos inating the negative so all is discussed in terms of “light ” with to the role of darkness except as an error waiting for the l The result is a version of M agic which is not intimidati — “Magic W ithout Fears” in place of Crowleys ’ “Magick W ithout T Now I really love the New Age, and I reckon it does a superb promoting the positives and giving a great deal to humanity. I lo I still have Magic to handle my negatives. But I am myself anxiou possibilities of a New Age without Magic — as in those booksho As explained at length in my other book, such religious devotion Good, or Light, or Purity, or Perfection without some balancing a the negatives could lead us down the path beaten by the Nazis if careful. So I was unhappy about the lack of M agic on those bookshe was disappointed in the way things seemed to be going. T he pu the media, have turned their backs on M agic. W hereas New A reviewed with derision in the more serious press, books on Ma and practice get no mention at all. They do not seem to unders allocating a position for Magic beneath their contempt, these p contempt for the New Age amounts to a form of recognition now by three bays of shelves to Sciences ’ one. I would not expect Scientists to champion M agic, but they m recognise that it could prove a more lively opponent. Magic mi Science by seeing it as an ‘alternative world view’, but that is at assessment compared with the judgmental New Age concept o patriarchal paradigm’. Magic could at least offer a vigorous sp for rationality, whereas the New Age would simply absorb and Simply because the New Age presents itself as an easier ta ery by the rational mind, thus it has been fostered like a cuckoo Scientific nest while M agic has been pushed aside.  So here is our final test for M agic. An author in th Sign up to vote onweeping this title Useful  Not useful of the morning at his failure, because booksellers have joined business world in believing that the branding is more importa

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But will he? This book now has three successive endings — just as it has sive beginnings. The sort of indulgence only enjoyed by those w for themselves. Amen.

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MORE FROM THE MOUSEHOL

The following pages reveal further title The Mouse That Spins which are now made available via the Weborama web or as hard copy Sign up to vote on this title

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THE GOOD THE BAD THE FUNNY

DE ARCANO NOSTRAE SANCTISSIMAE MIRABILISQUE TRINITATIS, EIUS POTESTA SANANDI ET REDIMENDI VIM STATISTIS - A QUAE EXCOGINATIO EIUS CONTRIBUTION ULTIMAE AD MAGISTERIUM MAGICAE ART NOSTRAE ADDITA EST by

Adamai Philotunus

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This book, written in 1992 under the pseudony

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harm its so-called creativity”, then the person h defined their self in terms of what they are not. gain a clear impression of their views, despite t it would hard to find anyone in the world who d along with this absurd notion that a child must controlled because it might harm its so-called c - least of all in the teaching profession where, h progressive the ideals, there is real experience to focus pupils’ attention. Defining oneself by a non-existent category one does not belong is surprisingly common. I great fun, except that people spoil it by gettin up about it and go to war in the hope of finding of the existence of the category on the non-me of which their self-definition has been const It is an example of humanitys ’ deeply engrai tendency to think in twos as polarised pairs. M are aware of this difficulty, but the usual sugges we should resolve the difference by seeking an unity. Adamai Philotunus does not see this as a so surely the duality sprung from unity in order t dynamism? W hy reject such a gift by turning b  unity? Sign up to vote on this title  Useful  Not useful H e asks instead what would life would be lik had been brought up to believe, not in a duality

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THE NAKED, SHOCKING TRUTH BEHIND TH INTERNATIONAL SATANIC CONSPIRACY

No question was more hotly debated by the International Satanic Executivein the mid 7 should they come out into the open, or shou continue to corrupt civilisation discreetly fro the scenes? No voice will be better remembered t the H onourable H ugo CStJ l’Estrange, Mini Moral D ecline and grand old man of British arguing that the election of M argaret Thatche clear signalthat his country was weary of 60s id and was crying out for True E vil to lead the forward. Because of this stirring appeal, Satan public - with H ugol’Estranges ’ “Satanists Dia ing as a regular column in Aquarian Arrow. N could deny the ensuing moral and spiritual d throughout our society consequent upon thi In this volume we present the entire gated Satanist ’s Diary in all its evil glory. H meet such vile personages as: D r Sigismund G  Minister for Absolute Evil; MSign iss Florence up to vote on this title Dash  Useful  Not useful the Cheltenham Ladies’ Lilith Association; t Irreverend D r Eival B Myeghud DSat, DipD

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EA L OF A S A SS

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PPRO

VA I The L content of this publication has been examined by the Inspectorate (and processed by t Expectorate) of the International Satanic Standards Association in accordance with procedures ISSA/B33 and the filth contained within its pages has been certified to be absolutely unmitigated.

This is a D ISREPUTABLE book, by The Mouse That Spins The

Mouse

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Spins

A name that marks a new dawning in mankind ’s relentless quest fo

the written word.

A name synonymous with the finest in key leading-edge concepts

the latest state-of-the-art Bound Off-line Optical-input Systems (BO OKS).

A name that has transformed one corner of a bedroom in a fourth

the ancient capital of England into an International Ce Excellence.

A name that has senior players in the world ’s major financial mar

at work dressed in mouse costumes and speaking with s desire to acquire honour by association.

In short - just a name.

The M ouse T hat Spins’ dedicated team of publishing profe no less than fifteen man-years of occasional publishing exp - is proud to announce the creation of an important new  impr Sign up to vote on this title global thrust into seminal occult niche markets of the 21st c  Useful  Not useful DISREPUTABLE. “In presenting T MTS DISREPUTABLE to our public

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BLAST

your way to megabu with my SECRET sex-power formula..

other reflections upon the spiritu

Volume Two of the collected essays of Ramsey D uk

H e appears more than ever a combination of Robert Anto Tommy Cooper... T he Peter Pan of the British occult scene he go on diverting us. Paul Geheimnis, Chaos International No 15

For an unbeatable title see ‘Blast Your Way to M egabuc SECRET Sex Power Formula’ - thoughts on masculism, m metaworld from Ramsey D ukes. Virtual G onzo.

 David Profumo, Daily Telegraph Books Of T he Year, Novemb Sign up to vote on this title

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W hy does there seem to be less mag modern world? Could it be because we are a better magicians?

Is it time to reinstate the Charlatan vital role as initiator on the occult p

Is scientific thought declining in favo magical thought, and is this inevitab

H ave men traditionally played a lead because of a deep sense of their ow ness relative to women? And is this sit beginning to reverse?

M ight we not be living with another reality? How would this effect our understand of this universe?

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 Useful  Not useful in dep These and other questions are explored volume that brings together essays written in t

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What I did in my holida

Essays on Black M agic, Sata Devil Worship and other nic

Volume Three of the collected essays of Ramsey D uk

Is it ok for a national government to negotiate with terroris Should we be prepared to make a pact with the dem - or should we remain forever sworn to the demon No Com

This is a book about demonolatry. It was never meant to be: it began as a cobbling toge all the essays and stuff written in the last seven years. But it t out to have a pretty consistent theme. A theme that begins with Crowley’s “Aeon of Horus” new, Thelemic morality. From that viewpoint demonic pacts appraised: are they not a negotiation with the demonic, as o sworn allegiance? Many old and new demons lurk on these pag magic, sexism, elitism, satanism, publishers, prejudice, su

alism, violence, slime, bitterness, old age, war and the Ne These demons hold keys to power and wisdom. They are prepared to negotiate. Are you?  Sign up to vote on this title

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