Luke, D. (2006). Parapsychology as a science of magick: An occult perspective on psi.
Abstracts of papers of the 30th International Conference of the Society for Psychical
Forthcoming Talks:August 2009:
Paranormal Phenomena and Psychoactive Drugs:
Parapsychology: Magic and Science:
Luck as a Euphemism for Psi?Testing for Precognition
You Never Know Your Luck: The Psychology of Superstition
Parapsychology as a science of magick: An occult perspective on psi.
Within the large and growing population of neo-pagans, Wiccan’s, and occultists, occult practices such as divination and spell casting represent a practical, intentional application of ostensible psi, comparable to that studied by parapsychologists in the laboratory (Willin, 2000). In one survey 91% of occultists reported a belief in psi (Roney-Dougal, 1984), and these practitioners of the esoteric arts have hundreds of years of established doctrine to draw upon in their pursuit of their aims. Yet, despite this great repository of occult wisdom, there has been surprisingly very little overt scientific investigation of the traditions and lore of ‘magick’ (so spelled to differentiate it from stage ‘magic’), and Roney-Dougal (1984) has lamented the lack of exchange between these two disciplines.
Roney-Dougal (1991) endeavoured to address this lack by building a bridge between these unjustifiably disparate areas in her book ‘Where science and magic meet’, in which she detailed much of the unstated overlap between traditional occult approaches and parapsychological approaches to psi. In particular, parallels were drawn between notions of magick and the psychological model of psi put forth by the parapsychologist Rex Stanford (1974a, 1974b), termed ‘psi-mediated instrumental response’ (PMIR).
The present paper extends on the work of Roney-Dougal by drawing distinct comparisons between the supposed psychological action of psi, as it is conceptualised by Stanford, and one particular philosophy of magickal operation, which has recently been very prominent among occultists and neo-pagans, termed ‘chaos magick’. Specifically, attention is given to the work of the early 20th century British magickian and artist Osman Austin Spare, who is recognized as one of the most influential predecessors to chaos magick, and who once deeply impressed the SPR’s Secretary at the time, Everard Feilding, with a demonstration of his apparent magickal/psi ability (Grant, 1972).
Between 1905 and 1927 Spare wrote and beautifully illustrated five books on his unique doctrine of magick, yet remained largely unrecognized for his talents as either an artist or a magickian until after his death in 1956 (Grant, 2003). The philosophy of chaos magick officially began with the publication of SSOTBME by Ramsey Dukes in 1974 (Illuminates of Thanateros, 2002), the same year that Stanford published his first PMIR papers. Following on from the lead of Dukes, chaos magick grew to fully incorporate Spare’s (e.g. 1913, 1921) doctrine of magickal manifestation and perception, which, it will be shown, has a direct correspondence to both expressive psi (psychokinesis) and receptive psi (ESP) as they are conceived within the PMIR model proposed by Stanford. Nevertheless, the striking similarities between the thinking of Spare and the later Stanford, who was quite unfamiliar with the former’s work, have so far gone apparently unnoticed (Luke, in preparation). In making these comparisons it is hoped that parapsychologists may find something of relevance to their research in the writings of occultists, and recognise that there is an unnecessary and limiting gap in the dialogue between science and magick.
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