Showing posts with label magick and science. Show all posts
Showing posts with label magick and science. Show all posts

Thursday, February 27, 2014

Science, Religion and Magick


A savvy and intelligent occultist and ritual magician would never attempt to rewrite scientific knowledge nor would he or she attempt to prove that religious doctrine is somehow objectively scientific. A wise occultist knows that there are very important boundaries between what science has determined and what religion has determined. Magick, as a practical spiritual discipline, occupies that nether region or undefined domain that lies somewhere in between science and religion. A smart ritual magician wouldn’t make assumptions that oppose scientific thought, such as denying physical evolution or climate change on one hand, nor would he or she deny that religions are based on subjective spiritual truths that can’t be proven or measured, only experienced.

As I have maintained previously in my articles and in my books, science has its domain and religion has yet another domain entirely. Perhaps they might intersect here and there, but they remain exclusive to the objective and subjective worlds in which they occur. Where problems arise is when science denies the possibility of subjective spiritual truths or when religion attempts to make its tenets objective or as absolute truths. Sacred writ is allegorical and based on subjective spiritual truths and science is governed by the scientific method. One perspective cannot over-rule the other, and they should, therefore, live happily side by side. This is especially true when you consider that science has done a pretty good job in defining the objective physical world, and religion has been good (more or less) at defining the subjective spiritual reality. Yet we live in a secular society so that our very freedoms to believe, worship or practice our faith as we choose is not dictated by the government. So, living in a secular nation, using the fruits of technology as driven by science, and choosing to believe and practice our spiritual faith in whatever manner we choose is the foundation for a diverse, harmonious and democratic society. 

Unfortunately, we human beings live in a world of consciousness that intersects all of these realities, and at times, due to the nature of our subjective experience, they can seem to blend or merge into each other, even they are and should remain distinct. While dreams, imagination and intuition play very important roles in both religion and magick (and I might add, even science), they need to be disciplined so that they won’t lead us to make erroneous assumptions about ourselves and the world that we live in. Magick, much more so than religion, can be a great source of personal and subjective misinformation, especially when we take those experiences that we had while undergoing conscious transformation out of the context of our subjective experience. Even if other individuals who were either with us when we underwent this magical experience or who performed the same rite at a different time might make what is experienced by the individual more objective if it is corroborated by a group, it doesn’t make it an objective physical fact that can be tested by the scientific method. This particular issue with the nature of subjectivity represents one of the critical areas where magick can cause delusions or supply us with erroneous assumptions.   

Problems arise when someone takes religious doctrines (or occult tenets) and attempts to understand them as an objective physical reality, or correspondingly when science attempts to explain away or deride the paradoxes and inexplicable events that lie within the subjective experience of the observer. What we get when these domain boundary incursions occur is either pseudo-science, aggressive atheism or religious literalism, all of which are fraught with erroneous assumptions and overly simplistic explanations. As magicians who work with the shadowy fringes between the objective physical world and the subjective spiritual world it is our responsibility to carefully judge and understand the basis ofo both worlds. Simply put, it means that we should not attempt to overly objectify our subjective occult experiences, since in doing so we will open the door to personal delusion and adopt a propensity for mythic thinking. We should also be able to recognize hyperbole when it emerges in the declarations of scientists, religious leaders or particularly other occultists. 

We saw this contrast between world views on display when Bill Nye recently debated physical evolution vs. creationism with Ken Ham, who happens to own and operate the Creationist Museum in Petersburg, KY. To declare that the world is not older than 6,000 years based on the chronology of the Old Testament Bible is to open oneself to ridicule and derision, since there are trees alive today that have been measured as being older than 6,000 years. Even Pat Robertson, who has publically maintained some pretty ridiculous notions rejects “Young Earth Creationism,” saying that it gives secularists and atheists grounds to ridicule and reject Protestant Christian theology. What wasn’t in evidence at the time of this debate was a corresponding agreement in either Catholic or Jewish circles, who seem to have an altogether different perspective for interpreting their sacred literature. I never heard of any Jewish Rabbi or Catholic theologian argue for interpreting the Bible literally, and I think that this is a key point that they seem to understand and that fundamentalist Christians don’t, and these different groups are reading the same texts!

In my opinion, and it would seem that it is an accepted fact in many religious organizations, sacred writ consists of allegories disguised as spiritual truths, but these truths were never meant to contradict or replace the theories as generated from the scientific method. To force these religious truths into direct contradiction of established scientific theories is to foster a kind of pseudo-science that is more mythic than factual. That is how I would classify such hypotheses as Creationism or Intelligent Design. Correspondingly, there has lately been a lot of public buzz about a new hypothesis called Biocentrism that attempts to explain away the possibility of an objective physical world governed by the objective although relative phenomena of space and time. What might not seem obvious to the layperson is that Biocentrism, Creationism and Intelligent Design are all unprovable religious-based doctrines, as we shall see.

When unqualified individuals attempt to re-explain or abrogate scientific theories without any evidence or for that matter, any counter theory, it ends up promoting the worst kind of pseudo-science. This is the crux of the problem facing our post-modern age. We seem to be haunted by the profound absolutist beliefs and propositions of our pre-scientific past and are unable or unwilling to embrace what modern science has been able to aptly prove. While it is true that we don’t have all of the answers and that the scientific community continues to mature and develop its understanding along with the tools they use to demonstrate and prove their scientific hypotheses, there is more than enough of a foundation to be able to determine the boundary between the objective and subject worlds.

I believe that it is important for occultists and ritual magicians to understand this important boundary between the objective and subjective domains of their experiential worlds and to ensure that their beliefs and perspectives are scientifically “neutral.” What occultists and ritual magicians want to avoid is attempting to reinvent the metaphorical wheel when the “wheel” has been so well established and is an integral part of the world that we live in. To attempt such an exercise in futility is to invite ridicule and mockery from those not so aligned to occult and metaphysical truths. Let’s face the reality that someone else’s hypocrisy or hyperbole is quite amusing to us, but it isn’t so amusing when we are the butt of the same kinds of jokes. If we proceed in a manner that respects the accepted theories of science and the also the tenets of religion and occultism, and thereby avoid making unwarranted claims on the objective world, then we will experience our occultism and magical phenomena in a sane and rational manner. What we experience subjectively must be kept within its individual context, but it still should be subject to the scrutiny of peer review. Such a regimen is not only optimal, but it should be pursued in exclusion to other more dubious approaches.

This brings me to the topic of my article, and that is to deliver some ponted opinions about Biocentrism. There’s an old adage that if something sounds too good to be true then it probably isn’t true. This could be an important truism as to why Biocentrism has become popular amongst New Age types but is not accepted by the scientific community. When the biggest name of those either agreeing with or promoting your scientific counter-theory is Depak Chopra, then your hypothesis is already in trouble. I say this without any disrespect to Depak Chopra, whose writings I have found interesting and useful. However, he is hardly the objective judge of a new approach to interpreting Quantum Mechanics, which, by the way, has spawned a lot of hopeful imaginings from occultists and metaphysicians who have grasped onto an overly-simplified version of this discipline in order to explain metaphysical or spiritual phenomena. Still, I digress from the topic. I have read the book “Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe” written by Robert Lanza, MD with Bob Berman, and I must admit that it did indeed intrigue me at first.

Biocentrism is a hypothesis that defines the material world as having arisen due to the impact of consciousness acting as the “observer” so that the universe, which was in an indeterminate state of probability, became resolved into a material universe predisposed to supporting life. This is a case of the tail wagging the dog in order to explain what might otherwise be a minor paradox. Thus, Robert Lanza has reversed the basic scientific assumption that living conscious beings evolved out of an essentially lifeless and soul-less material universe. Those who are occult students will immediately see that this is the Mind Before Matter perspective that has been prevalent in occult metaphysics and is a staple of the religious theology of the west.

So, according to Dr. Lanza’s hypothesis, consciousness was the driver for the materialization of the universe. This would mean that this field of consciousness would have had to exist, or perhaps pre-exist, from the very beginning of the universe. It would almost seem that Dr. Lanza is proposing some kind of intelligent design by an unknown conscious entity or by a field of unified consciousness, but he doesn’t quite go that far. Instead, he just doesn’t define what that disembodied consciousness actually is. In fact, he fails altogether to define what consciousness is, and this is a subtle but fatal flaw in his entire hypothesis. At least in the occult metaphysics of the Mind Before Matter theme, the mind that existed prior to the manifestation of the universe is obviously either a Deity or represented by the Neoplatonic definition of the One.

I admit that I was intrigued by Lanza’s speculation since it turns our notions about the nature of the universe and the power of human subjectivity into the reverse of what scientists have been saying since the 19th century. Such a hypothesis, if it were true, would put the subjective mind into the driver’s seat for all material creation, and that would shine a whole new light on such occult practices as magick. After getting excited by this new perspective, I decided that the prudent thing for me to do was to browse the web and read what other scientists thought of his hypothesis. What I found is that the scientific community has flatly rejected what Dr. Lanza has written, and I might add, for some really good reasons.

This debate between the New Age proponents of Biocentrism and the adherents of accepted physical sciences, such as those who are on the cutting edge of Quantum Mechanics, reminded me of the debate about physical evolution between Nye and Ham. While Dr. Lanza does at least understand the science of Quantum Mechanics from the perspective of the layman, he is not an accredited physicist. He is, in fact, a medical researcher/engineer of some renown. However, despite his disdain of New Age fads and beliefs (as stated clearly in his book), Lanza has become something of a darling amongst the New Age populous, and his ideas about Biocentrism are already being mutated to propose concepts and ideas that he never states in his book. You can find a website here that pretty much demonstrates what his backers think and how they are using Quantum Mechanics to bolster all kinds of metaphysical truths. There is even a video on that web page that has captured Lanza’s basic public presentation of Biocentrism, just in case you want to get the gist of his hypothesis without having to read his book.

Unavoidably, the scientific community has also responded to Biocentrism, and I might add, they have more or less excoriated his hypothesis quite completely. It would seem that Dr. Lanza’s popular book has taken some basic Quantum Mechanics experiments and given them an interpretation that they were never intended to support. You can find a good critique of Robert Lanza’s Biocentrism, and also Depak Chopra, in an interesting website managed by Indian scientists (Nimukta) who know all too well the metaphysical sources of this hypothesis. As I have stated previously, the argument about a conscious universe is a staple of the occult Mind Before Matter perspective, and it is a tenet that has not been scientifically proven so far. In fact, the scientific evidence still supports the Matter Before Mind perspective, and I doubt that will change in the future no matter what shape or form science takes. As occultists, we can appreciate the scientific perspective on this issue, and we can also see the spiritual truth associated with the occult and metaphysical perspective. Both represent the greater truths about the universe and the nature of the human spirit, yet one is materially objective and the other is spiritually subjective. 

Some of Dr. Lanza’s seven principles of Biocentrism are very popular and in evidence today amongst those who are engaged in occultism and magick. Lon Milo Duquette has stated that the reality of occultism is all in our minds, it’s just that our minds are a lot bigger than we think. This might presuppose that Mr. Duquette is aware of Dr. Lanza’s hypothesis, but the similarity is rather compelling whatever the truth. However, the fifth principle for Biocentrism is the main argument, and in it you can see an interesting bias appear. That principle is basically stated as, “The universe is fine-tuned for life, which makes perfect sense as life creates the universe, not the other way around. The ‘universe’ is simply the complete spatiotemporal logic of the self.” Lanza’s premise that “life creates the universe, not the other way around” is pretty much taken from the annals of ancient metaphysics and western occultism in general. It is also the underlying theme for most religious cosmogony, and it is the crux of the debate between Creationism and Evolution. We can find it variously promoted in the New Thought religious paradigms of the turn of the 20th century, and it is also evident in the New Age.

Robert Lanza has come up with this startling perspective because he has followed the Quantum Mechanics maxim that it is the power of the observer who determines what is perceived when performing and measuring the results of the behavior of sub-atomic particles. In other words, Dr. Lanza is interpreting this classical QM theory that all matter requires a conscious observer in order to collapse the probability field and determine an outcome. Of course if we take this to its ultimate conclusion, then we would expect the mind to formulate all reality and that physical reality doesn’t really exist. It reminds me of the New Age maxim that we make our own reality, although the opposite is a more powerful but obvious truth - that reality shapes and makes us who we are. The error in this logic is that the physical world does have an objective and verifiable quality despite the fact that how we perceive it is derived from our sense organs.

For instance, light still has objective and measurable qualities that determine the spectrum of colors that we observe, since these are represented by different wave lengths as detected by the nerve cells in our eyes and processed by our brains. (We don’t just make up the colors in our head as an interpreting factor.) This is also true about time and space, while they might be relative, they are still an objective fact. Our minds are indeed powerful, but they are bounded and limited by physical laws that uniformly affect all of us. If this were not true, then our world would be run by mentally projected magical powers and not by technology that is based on physical laws.  

Robert Lanza has made pronouncements that have overly simplified and distorted the actual science of Quantum Mechanics. He disregards the most important question that his hypothesis leaves unanswered, namely, if conscious life shaped the universe then why is the origin of life quite recent compared to the relative age of the universe. Consciousness is localized to living beings with a brain yet somehow it is expanded to encapsulate cultures and languages, thus making it a shared phenomenon. This is part of the mystery of consciousness that has yet to be tackled in a satisfactory manner by scientists. Then there is the question, is consciousness energy, and if so, what kind of energy? While energy itself might be indestructible, the death of the brain causes all body-centered consciousness to cease. Consciousness seems to be beyond and prior to the material brain (according to metaphysicians), but there is no objective truth, so far, that would lead scientists to presume that this is indeed a fact. Dr. Lanza’s hypothesis also says that space and time aren’t objectively real, but in fact they are real, just not absolute. In this, I believe that science has the better explanations, even though there are still some questions not yet answered.

We can see Biocentrism (like other creationist based beliefs) functioning as a typical domain distortion between a religious based philosophy and empirical science, and as such, it should be taken with a grain of salt. Occult philosophy declares the principle that the Mind originated before Matter, and Science has declared the opposite theory, that Matter precipitated Mind. Both perspectives present an element of truth, but the context for either one is completely different. One is a materialistic and objective perspective, and the other is a spiritual and metaphysical perspective. Thus, both are true as long as they retain their appropriate boundaries. It is foolish for occultists to meddle with science and engage in pseudo science, and it’s probably foolish for scientists to attempt to define or debunk spiritual beliefs based on physical laws.

A quote from the website Nirmukta seems to define the nature of the problem of Biocentrism and why it is a seductive but erroneous proposition. According to the latest cutting edge scientific perspective on Quantum Mechanics, the nature of the “observer” has been redefined in a significant way, and there is experimental evidence to back up that hypothesis.

A different resolution to the problem of interfacing the microscopic quantum description of reality with macroscopic classical reality is offered by what has been called ‘quantum Darwinism.’ This formalism does not require the existence of an observer as a witness of what occurs in the universe. Instead, the environment is the witness. A selective witness at that, rather like natural selection in Darwin’s theory of evolution. The environment determines which quantum properties are the fittest to survive (and be observed, for example, by humans). Many copies of the fitter quantum property get created in the entire environment (‘redundancy’). When humans make a measurement, there is a much greater chance that they would all observe and measure the fittest solution of the Schrödinger equation, to the exclusion (or near exclusion) of other possible outcomes of the measurement experiment.”

This new hypothesis in QM pretty much destroy’s Lanza’s hypothesis since the environment itself can be the witness, and also that there are multiple copies of the quantum property and the “fittest” is the one that gets measured. So it would appear that consciousness (i.e., a direct observer) is not required to collapse a probability field into an observable material manifestation. After fully examining what the scientists had to say, I found that the hypothesis that they provided which debunks Biocentrism is far more interesting and compelling. I have always found science to be intriguing and fascinating because it establishes the nature of the objective universe that I live in. I also know that science is limited in what it can study and prove, and I am at peace and comfortable with the ambiguities, the realm of the unknown, the mysteries of mind and spirit as well as the established scientific facts. 

Will science ever be able to define consciousness or determine the nature of the human soul? While the nature of the physical phenomenon of consciousness that is associated with the human brain is something that can be measured and could be experimentally proven, I suspect that the human soul and even the nature of Spirit itself will be far beyond the boundaries of science, at least for the foreseeable future.

Frater Barrabbas

Friday, February 24, 2012

Is Magick Scientific?


Now that we have fully presented the methods of rational and critical thinking, it’s time to give the devil his due and talk about the other side of this argument. While it’s vitally important for the average person to have his or her wits about them in order to function in the modern world, it’s also important to have an open mind and a knack for creativity. These skills might seem to be mutually exclusive, but they are actually the full tool set for the practicing ritual magician. The reason why the ritual magician has to straddle both the rational and irrational worlds of reality is because of the nature of the phenomena of magick itself.

Magick is, in my opinion, a rather irrational phenomenon. It doesn’t appear to adhere very well to  logic, rules, models or other restricting presumptions. These various rules and methodologies can be proposed, but there always seem to be other associated phenomena that would ordinarily falsify those same assertions. In order to force magick into a certain regimen, we have to ignore any conflicting or contrary data, and I believe that by doing so, we ignore some important attributes associated with magick. So it would seem that maintaining an absolute rationalist stance when engaging in magickal practices is likely to be too extreme.

A happy balance is found between sloppily functioning within a Cargo Cult mentality and insisting that everything experienced conforms to one’s rational dictates, and can thereby be empirically proven. This delicate balance between complete credulity and stubborn skepticism is a requirement for anyone who wishes to practice magick without going off the deep end, or for that matter, never getting anywhere. I have brought up this discussion previously and posted it some time ago on this blog, where I proposed that magick doesn’t really have any rules other than what we assume it has. You can find that article here.

To the emphasis on rationality, logic, critical thinking and even practical common sense must be added a few other important elements, such as divergent thinking, creativity, tolerating ambiguity, being open to the miraculous and accepting that magick and science are very different mental operations. Attempting to make magick conform to an exclusive scientific perspective is likely to ultimately deny that magick is even possible. Some may have problems with a definition of magick that is overly reliant on objectivity and empirical causality or one that seems to be steeped in metaphor and relies too much on ambiguous definitions of consciousness. As expected, magickal practitioners seem to inhabit both spectrums, and everywhere in between.

All of this brings us to the primary question, “Is magick scientific?” The answer to this question proposes some fundamental definitions about the nature of the occurrence of magick, and whether it can be empirically defined as a natural phenomenon or proved to exist at all. As a practicing magician, it quickly becomes a situation where my experience has to be accounted for by my ability to reason and understand. Also, my failure to be open to possibilities and the constant need to rationally explain everything has the effect of restricting or dampening magickal phenomena. To be a magickal practitioner, I have had to let my feelings and subjective observations occur without any kind of bias or blockage, and that is quite difficult in this day and age.

Now that we have gotten to this point in our considerations, I may call upon one of the more peculiar authors in the annals of magick for some kind of corroboration. I am, of course, referring to the godfather of chaos magick himself, Ramsey Dukes (a.k.a. Lionel Snell). A while back, my friend Jack Faust had recommended that I check out the writings of Ramsey Dukes, particularly his entitled work “S.S.O.T.B.M.E.” (Sexual Secrets of the Black Magicians Exposed). It would seem that Ramsey Dukes can offer me some support for my own rather unorthodox opinion of the nature of magick, or so it would seem.

Ramsey Dukes is not the kind of author who will stand on any single position for long. He offers his various opinions and perspectives on magick with a bit of tongue in cheek, and at times demolishes his own theories to ensure that they don’t become too powerful. In a word, Ramsey Dukes is something of an intellectual weasel, but a humorous rather than an annoying one. After reading the more recently revised essay on magick, I found in him at least an ally who also believes that magick is quite “wiggly.” 

Of course, the very first thing that can be said about the book “Sexual Secrets of the Black Magician’s Exposed” is that the contents of the book has nothing to do with the title. It’s just another of Ramsey Duke’s inside jokes. All of his book titles are patently ridiculous and have nothing to do with their content. Ramsey also has the strange habit of referring to his other pen names as if they were distinctly other people, such as quoting the work of Lemuel Johnstone (another pen name) in a critical light, as if it were someone that he once knew well. Those who are not acquainted with Lionel Snell and his various pseudonyms would obviously not get any of his subtle humor. I also get the feeling that Mr. Dukes likes to make elaborate gags to amuse himself, which I suppose are even more humorous to him if the reader doesn’t get it. Cleverness for the sake of cleverness can get a bit boring, but overall, Mr. Dukes does make some important points, which I felt would be useful in my discussion about magick.

Ramsey Dukes never really answers the question as to whether science can prove the existence of magick. However, his book implies that the entire question is not particularly relevant. He begins his essay with a model where the social world of humanity is divided into four vectors, and these are Religion, Science, Magic and Art. These four vectors are bordered by the longitudinal and latitudinal vectors of Intuition (for Art and Religion), Thinking (for Religion and Science), Sensation (for Science and Magic) and Feeling (for Magic and Art). So where Science is a combination of Thinking and Sensation, Magic is a combination of Sensation and Feeling, where sensation is defined as a form of observation. These vectors are to be seen more as directional dimensions than spacial domains.


Based on Mr. Duke’s model, it would appear that Magick and Science represent two contrary perspectives of the world. The contrast between the two become quite obvious when we see that the one point which they have in common, observation, is dealt with in completely opposing manners. 

Science relies on logical and rational forms of thought to produce an objective analysis of any phenomena. Truth is paramount to science, and so is the elimination of unpredictability through the necessity of repeatable and verifiable processes. Science is also concerned with establishing causal connections so as to determine the cause and effect of any physical event. To the scientific perspective, magick can only exist in the world of un-truth, and therefore functions in much the same way as the Devil does in some religions. And like religion, science, at times, can be quite dogmatic. Science is the dominant mental perspective that rules the Western world, brainwashing everyone into being rational thinkers even if they are romantic and overly impressionable feeling types, such as myself.

Magick is completely the opposite of science! It relies wholly on feelings and subjective experiences. Truth is considered relative, and can be bent or ignored altogether through the operation of the “as if” power of analogy. In the world of magick, there are no absolute truths. Causal connectivity is assumed to be total, and every possibility exists in some manner, although not necessarily physically.

Perhaps one of the most profound magickal experiences that I have had is the extreme sensation that everything is connected together, and that behind reality is a single Spirit where everything dissolves into union. So magickal theories must fit the experience of the one who experiences them, and because of this, there can be many different, perhaps even opposing, models and perspectives amongst the various practitioners.

Magick is the producer of miracles and the maker of astonishing fortune (Black Swan events), yet due to the power of science, those miracles are infrequent and muted. We have been unwittingly taught not to see or expect miracles, and so they happen but rarely. In fact, our scientifically dominated world has fostered many defense mechanisms against any possibility of either miracles or evidence of the supernatural. According to Mr. Dukes, if you experience a miracle, however minor, it’s important to be secretive about it, because there is an inherent censoring mechanism operating in our society that seeks to eliminate the miraculous. A reported miracle quickly becomes rationalized out of existence, and then its much harder to produce the same magickal results at another time.

As Ramsey Dukes so eloquently puts it: “A miracle is only a total disaster to a rational thinker. If by nature you are a ‘feeler’ rather than a thinker, you can happily survive a few inconsistencies.”

However, the evidential occurrence of a real shocking miracle whose only source could be classified as supernatural would likely cause a worldwide collapse of rational thinking, unless, of course, it was steadfastly and passionately denied. Such a catastrophe must be avoided at all costs, thus we are taught to live in a rational world and to expect the ordinary, rather than the exceptional or the unrestrained remarkable. While some may hope for a day when magick can be completely understood, classified  and codified in a laboratory setting, I for one am hoping for just the opposite - a breach in the world order. Perhaps when the hermetically sealed container of the rational and logical rule of science is cracked, some truly amazing things might be witnessed and experienced. In my opinion, it would be as if a black and white world was suddenly and strikingly invaded with vibrant and living colors, banishing forever the dull word of various shades of grey. 

Ramsey Dukes also discusses his interesting theory (disguised as the theories of Lumuel Johnstone) that the world is actually a cleverly made virtual reality, where the granular elements of the real world are nothing more than bits of information. According to him, the universe has its origin in information, which surreptitiously exists as the very foundation of everything, whether physical or mental. This is obviously, the informational model of magick. Another important point in his book is that in science, theories are imperfect, but the scientist performing experiments is considered perfect, almost as an iconic or archetypal persona. A poorly performed experiment is shrugged off, and only a perfect representation of an experiment becomes the proof or refutation of a given theory, and then only when it is repeated sufficiently by other perfect scientists. No one questions that the scientist performing the experiment may be actually determining the results, at least not until quantum mechanics and Schrodinger’s Cat. Even so, such perspectives have hardly touched disciplines like elementary physical chemistry.

In magick, the theory (or rather formula) is considered perfect, and the operator, imperfect. If the magick fails to produce the results, it doesn’t in anyway indicate that the theory is incorrect. Rather, it is an indication that the fault lies exclusively with the magician performing the rite. This is because, according to Mr. Dukes, magickal theories are simple, abstract and universal. They need to be this way, because it is the tendency for elaborate theories about magick to accumulate evidence, no matter how absurd, until they become the veritable key to the universe itself, and only then, collapse because of their own weight.

This is why Ramsey Dukes is against stating any objective theory about magick and giving it too much weight. He would rather articulate a more general and traditional formula (such as the Four Elements), and work that to the benefit of all magick. I have found his caution interesting and intriguing, since it dovetails with some of my own experiences about using and making magickal models. However, in regards to the imperfect individual magickal operator, the whole of a magickal regimen is to incrementally improve and advance him or her, ultimately culminating in total and complete enlightenment. That, by itself, is the fuel that makes the practice magick so compelling and irresistible.

One very interesting point is that my whole approach to producing new magickal lore is one where I incorporate divergent and convergent thinking processes. In order to determine the ritual structure, discover the relevant occult elements and derive the overall theme of the ritual working, I will draw pictures, schematics, produce various lists, and pretty much fill up a few pages of paper with notes, pictures and other scribbling. I then take some of these notes and do some background research on them, and finally, pull all of the pieces back together again into a completed work. 

While I am in the divergent phase, any conceivable connection or idea is explored, no matter how tenuous or odd. My background research then adds a deeper layer to this mixture of discursive ideas. It only manages to cause a greater confusing mixture of ideas, but it can foster new and unusual linkages. Then afterwards, when this stream of consciousness has seen its end, I will select and carefully assemble the appropriate pieces into the skeleton ritual structure, thus filling it out. This is where I use convergent thought to bring the pieces into union. The end result usually has many levels and typically produces a very unique approach to any given methodology. I used this same technique when I devised a new version of the talismanic Portae Lucis, and the end results seems to be quite compelling.

As you can see, I use a very creative approach in developing and building up my ritual lore. Yet the methodology I use is very much a part of the magickal process, according to Ramsey Dukes. It is a dynamic and creative procedure, and the technique of creating new lore is a magickal ritual in and of itself. Nothing is sacred and nothing is dogmatically adhered to. Everything is subject to questioning and even revision. All materials are available for the use of the magician to perform magick. I guess you could say that this would make me into a kind of chaos magician.

Nothing is true!
Everything is permitted.”

This brings me finally to my opinion that magick is unpredictable, unbounded, and incapable of adhering to any model. Magick is wild, wooly, crazy, untamed, fringe, weird, strange and deliriously ecstatic. Magick is decidedly wiggly, so wiggly that it will placidly seem to behave itself, all the while enjoying a vicious joke on the magician who is spinning theories or playing too seriously with models. A some point there will be a spike of completely unexpected data, an experience that doesn’t fit any model whatsoever, and perhaps behind it all, there is the laughter of the insane beingness of magick, who has played yet another trick on a presumptions human operator. 

That being of magick is like the great shaggy twisted eared Puka, who is vilely deceptive and unconstrained, even to those who are its supposed allies. I call it Uncle Wiggly, and I am sure that some are sick to death at the crazy things that I have penned about this being. Others delight in it, since what is wild and undefined is likely capable of producing any kind of miracle or supernatural occurrence. So I part with this final quotation from my previous article, stating the Uncle Wiggly Law of Magick.


The Uncle Wiggly Law of Magick

“Whatever laws, models or theories that you propose about magick, there will always be something that will occur while working magick at some point to not only falsify that law, but will show itself to have a very nasty sense of humor, the least of which will be irony or satire, the worst of which may even take your life. Never assume that you have all of the answers or have all of the contingencies of magick covered, because shit happens!”

Frater Barrabbas