The Magic Of Chaos By Peter Carroll :: essays research papers

The caper of funny farmCrowley certainly helped put the chill in against monotheism just now the process was already welladvanced. Science, which had basically evolved off of rebirth caper, had more(prenominal) or less finishedmonotheism as a right parasite on advanced cultures. Crowley was enthusiastic about cognition andfitly so for his era, but in the work of Austin tautologic we take up to detect a certain foreboding.However it is forbears work that appears more staring(a) and scientific when compared to some of Crowleysmore baroque symbolic extravagances. Spare jilted the classical symbologies of forgotten ages andsought the magic of his own individualised arcana. utilize the minimum of hypotheses he evolved a magicfrom his own racial memories and subconscious. individually of complex systems he developed legal techniques of enchantment and soothsaying requiring but ordinary language and pictures.Spares work forms the bridge between an senior title of magi c brought to fruition by Crowley (whichderived most of its appeal, power and liberating electromotive force from its unearthly style of anti-religion) and thenew magic. The new approach is characterised by a bod of scientific anti-science. This is increasinglybecoming known as funny house wizardly. It would be no more useful to dub Chaos Magic as pseudo-sciencethan it would be to dub Crowleys ideas as pseudo-religion. It is astrology as it is commonly handy thatis mere pseudo-science a lot as satanism and freemasonry are pseudo-religion.Chaos Magic attempts to show that not only does magic fit intimately in spite of appearance the interstices of sciencebut that the higher reaches of scientific theory and empiricism really demand that magic exists. This issomewhat analogous to the way in which many an(prenominal) religious theories implied the possibility of theurgic ordemonic magic.The best magic has unceasingly had a strong antinomian flavour. The most remarkable magi cians conveyconstantly fought against prevailing cultural norms and obsessions. Their victories represent not only a ain liberation but also an advance for humanity. History bequeaths us no records of the renegadeshamanist magicians who must have brought about the climax of paganism, but we know a little of theanti-pagan magicians who created monotheism Akhenaton, Moshe, Gautam, and so on. As monotheismbecame a steady more repressive and obscene force, a new genesis of magicians arose and fought it. somewhat fought too openly and were destroyed others were more subtle and ingrained effective seeds of devastation on a purely philosophical level, and others hastened its destruction by taking theologicaland theurgical ideas to outrageous conclusions. The roll of honour is present much larger, including suchnotables as Gordiano Bruno, Cornelius Agrippa, John Dee, Cagliostro, Eliphas Levi, and recently,The Magic Of Chaos By barb Carroll essays research papers The Magic of ChaosC rowley certainly helped put the boot in against monotheism but the process was already welladvanced. Science, which had basically evolved out of renaissance magic, had more or less finishedmonotheism as a serious parasite on advanced cultures. Crowley was enthusiastic about science andappropriately so for his era, but in the work of Austin Spare we begin to detect a certain foreboding.However it is Spares work that appears more austere and scientific when compared to some of Crowleysmore baroque symbolic extravagances. Spare rejected the classical symbologies of forgotten ages andsought the magic of his own personal arcana. Using the minimum of hypotheses he evolved a magicfrom his own racial memories and subconscious. Independently of complex systems he developedeffective techniques of enchantment and divination requiring only ordinary language and pictures.Spares work forms the bridge between an older style of magic brought to fruition by Crowley (whichderived most of its appeal, power and liberating potential from its religious style of anti-religion) and thenew magic. The new approach is characterised by a kind of scientific anti-science. This is increasinglybecoming known as Chaos Magic. It would be no more useful to dub Chaos Magic as pseudo-sciencethan it would be to dub Crowleys ideas as pseudo-religion. It is astrology as it is normally practised thatis mere pseudo-science much as satanism and freemasonry are pseudo-religion.Chaos Magic attempts to show that not only does magic fit comfortably within the interstices of sciencebut that the higher reaches of scientific theory and empiricism actually demand that magic exists. This issomewhat analogous to the way in which many religious theories implied the possibility of theurgic ordemonic magic.The best magic has always had a strong antinomian flavour. The most remarkable magicians haveinvariably fought against prevailing cultural norms and obsessions. Their victories represent not only apersonal libera tion but also an advance for humanity. History bequeaths us no records of the renegadeshamanist magicians who must have brought about the advent of paganism, but we know a little of theanti-pagan magicians who created monotheism Akhenaton, Moshe, Gautam, and so on. As monotheismbecame a steadily more repressive and obscene force, a new generation of magicians arose and fought it.Some fought too openly and were destroyed others were more subtle and planted effective seeds ofdestruction on a purely philosophical level, and others hastened its destruction by taking theologicaland theurgical ideas to outrageous conclusions. The roll of honour is here much larger, including suchnotables as Gordiano Bruno, Cornelius Agrippa, John Dee, Cagliostro, Eliphas Levi, and recently,