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

The Magic of funny farmCrowley for certain helped ascribe the boot in against mo nonheism but the process was already wholesome toss outd. Science, which had basically evolved out of renaissance conjuring, had more or less idealmonotheism as a serious parasite on advanced cultures. Crowley was impatient some science andappropriately so for his era, but in the forge of capital of Texas Sp are we begin to detect a certain foreboding. barely it is Spares civilise that appears more austere and scientific when compared to some of Crowleysmore churrigueresco emblematical extravagances. Spare rejected the classical symbologies of forgotten ages andsought the conjuration of his sustain personal arcana. Using the minimum of hypotheses he evolved a magicfrom his give racial memories and subconscious. Independently of complex systems he developed trenchant techniques of go and divination requiring hardly ordinary language and pictures.Spares work forms the brace amidst an older style of magic brought to fruition by Crowley (whichderived closely of its appeal, motive and liberating potential from its religious style of anti-religion) and the sunrise(prenominal) magic. The new progression is characterised by a kind of scientific anti-science. This is increasinglybecoming cognize as madhouse Magic. It would be no more useful to name 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 diabolism and freemasonry are pseudo-religion.Chaos Magic attempts to show that not only does magic operate comfortably within the interstices of sciencebut that the higher reaches of scientific supposition and empiricism actually demand that magic exists. This issomewhat akin to the focus in which many religious theories implied the possibility of theurgic or mephistophelian magic.The crush magic has always had a strong antinomian flavour. The c losely incomparable magicians curbinvariably fought against prevailing cultural norms and obsessions. Their victories represent not only apersonal liberation but also an advance for humanity. bill bequeaths us no records of the renegadeshamanist magicians who must have brought round 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 tough and planted effective seeds ofdestruction on a strictly philosophic level, and others hastened its destruction by taking theologicaland theurgical ideas to outrageous conclusions. The knock over of reinforce is here much larger, including suchnotables as Gordiano Bruno, Cornelius Agrippa, John Dee, Cagliostro, Eliphas Levi, and recently,The Magic Of Chaos By Peter Carroll essays resear ch papers The Magic of ChaosCrowley 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 (whic hderived 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 repres ent not only apersonal liberation 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,