The Magister 3

by Marcus Katz

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  [1] Knight, G. & McLean, A. Commentary on the Chymical Wedding. Magnum Opus: Edinburgh, 1984, p.10.

  [2]

  Eco, U. Foucault’s Pendulum. Picador: London, 1990, p.391.

  [3] “God will bring upon the whole universe the Great Ignorance, in order that all things may remain in their natural condition” – Basilides of Alexandria, a Gnostic who lived immediately prior to Valentinus, c. 120-130 A.D. Jung attributed his visionary writing, Seven Sermons to the Dead, to Basilides. See Holroyd, S. Gnosticism. Element Books: Dorset, 1994, pp.41-47.

  [4] Fortune, D. Psychic Self-Defence. Samuel Weiser: York Beach, 1992, pp.18-19.

  [5] An archaic term meaning ‘restoration to a former state’.

  [6] Sutin, L. (editor). of Dick, P.K. In Pursuit of Valis: Selections from the Exegesis. Underwood- Miller: California, 1991, p.266. This edition of Dick’s notebooks forming his ‘Exegesis’ demonstrates much of Dick’s Gnostic concerns and development of Gnostic concepts, many of which were written into his published fiction. His A Scanner, Darkly. Panther Books: London, 1985, is also now a major film starring Keanu Reeves (who also starred in The Matrix trilogy, also derived in part from Gnostic theology). Also refer to Jackson, P. & Lethem, J. (editors). The Exegesis of Philip K. Dick. Gollanz: London, 2011. This provides a large part of Dick’s attempt to respond to his revelatory experiences in what the editors wonderfully refer to as an “open laboratory of interpretation.” We will return to Dick’s writings in a subsequent volume of The Magister.

  [7] Churton, T. The Gnostics. George Weidenfeld & Nicolson Limited: London, 1987, p.22.

  [8] Faivre, A. Naturphilosophie in Hanegraaff, W.J. (editor) with Faivre, A., van den Broek, R., & Brach, J-P. Dictionary of Gnosis & Western Esotericism. Brill: Leiden, 2005, Vol. II, pp.822-826.

  [9] Murray Stein suggests ‘biography’ as a less ponderous translation than ‘developmental history’ in her ‘Precis of Parts Two and Three of Psyche’, an Appendix in Psyche, on the Development of the Soul. Spring Publications: New York City, 1970.

  [10] Psyche, on the Development of the Soul, op. cit., p. ii, James Hillman, An Introductory Note, ‘C.G. Carus – C.G. Jung’.

  [11] Carus, C. in Psyche on the Development of the Soul, op. cit., p.53.

  [12] See Ellenberger, H.F. The Discovery of the Unconscious. Basic Books Inc: New York, 1970, particularly pp.202-210.

  [13] Ash, E. Hypnotism and Suggestion. William Rider & Son: London, 1912, p.110.

  [14] For Bernheim’s classic work Suggestive Therapeutics and its influence, see ‘Classics in Psychology’ Robert H. Wozniak – Bryn Mawr College, Hippolyte Bernheim: Suggestive Therapeutics (1886; English 1889) at:

  http://www.thoemmes.com/psych/ernheim.htm [last accessed 14 January 2012].

  [15] Chertok, L. & De Saussure, R. The Therapeutic Revolution. From Mesmer to Freud. Brunner/ Mazel: New York, 1979.

  [16] Owen, A. The Place of Enchantment. The University of Chicago Press: Chicago and London, 2004, particularly Chapter Four.

  [17] Owen, A. Ibid, p.125.

  [18] Mathers, M. Preface to the fourth edition of MacGregor-Mathers, S.L. Kabbala Denudata, viii. Quoted in Owen, A. Ibid, p.67.

  [19] Adeptus Minor Oath. See Regardie, I. The Golden Dawn (1982 printing), Volume 2, Book 3, p.214.

  [20] Anna Mary Bonus Kingsford, Esotericist, Visionary, Hermetic Mystic, Paradoxos Alpha, 2004. http://www.hermetic.com/sabazius/kingsford.htm [last accessed 08 February 2013].

  [21] Greer, M.K. Women of the Golden Dawn. Park Street Press: Vermont, 1995, p.52-55.

  [22]

  For an appraisal of Regardie’s relationship with Crowley, see Suster, G. Crowley’s Apprentice, referenced herein, and for similar analysis of Dion Fortune’s relationship see Chapman, J. The Quest for Dion Fortune, which also reproduces verbatim a letter from Regardie to Chapman on Dion Fortune’s position on Crowley, p.43-46.

  [23] Regardie, I. The Eye in the Triangle. Falcon Press: Arizona, 1982, third reprint, p.157.

  [24] Regardie, I. Ibid, p.156. See also illustration earlier in this present volume.

  [25] Suster, G. Crowley’s Apprentice. Samuel Weiser, Inc: Maine, 1990, p.116.

  [26] Regardie, I. Ibid, p.137.

  [27] Regardie, I. Ibid, p.183.

  [28] The identification of this establishment was not given by Dion Fortune, but has since been reasonably identified from several primary sources by Chapman, J. The Quest for Dion Fortune. Samuel Weiser: Maine, 1993, p.4-5.

  [29] Fortune, D. Psychic Self-Defence. Aquarian Press: Wellingborough, 1981, Preface, pp.14-15.

  [30] Chapman, J. Ibid, p.77. Chapman produces a transcript of a conversation with Helah Fox, who had known Dion Fortune. In this Fox notes that Fortune had only become really interested in Jung in 1943. However, in Fortune’s own Machinery of the Mind, published in 1922, she demonstrates more than a passing knowledge of Jungian thinking in ‘Chapter XXI: Psychoanalysis’, where she contrasts the Jungian and Freudian methods and theories, albeit in brief.

  [31] Knight, G. Dion Fortune and the Inner Light. Thoth Publications: Loughborough, 2000, p.66-71, ‘The Occultist as Psychologist’.

  [32] Firth, V. (Dion Fortune). Machinery of the Mind. George Allen & Unwin, Ltd: London, 1922, p.82.

  [33] Fortune, D. The Mystical Qabalah. Ernest Benn Limited: London & Tonbridge, 1979, 13th impression, first published 1935. This is one of the few books that really re-writes itself through each grade of one’s own personal progress. I have returned to this book many times over 30 years, fully satisfied that I had read it thoroughly and comprehended its various messages each time, only to find myself again astonished at what Dion Fortune actually wrote in it for those ‘with ears to hear’. And I expect that to continue for some time.

  [34] Fortune, Ibid, p.101.

  [35] See particularly in this context Hardy, J. A Psychology with a Soul. Arkana: London, 1987.

  [36] Duncan neglects to note that in Assagioli’s preface, he states that “Dr Leuner now prefers to call his method ‘Guided Affective Imagery’ and uses ‘Initiated Symbol Projection’ to refer to the diagnostic aspects of his work.” (Assagioli, R. Psychosynthesis. Turnstone Press: Wellingborough, 1975). This use of imagery is a fundamental technique in both esoteric practice and psychological work, for example, Steinbrecher, E.E. The Inner Guide Meditation. Aquarian Press: Wellingborough, 1982; Farrell, N. Magical Pathworking: Techniques of Active Imagination. Llewellyn: St. Paul, 2001; Glouberman, D. Life Choices and Life Changes through Imagework. Mandala: London, 1989; Denning, M. & Philips, O. Magical States of Consciousness. Llewellyn: St Paul, 1985; Ashcroft-Nowicki, D. The Shining Paths. Aquarian, Wellingborough, 1983, and other titles. Assagioli was also concerned about the concept of Will, and shows a similar stress on the importance of Will as members of the Golden Dawn – in particular, Aleister Crowley, whose ‘tradition’ is named Thelema, meaning ‘Will’. See Assagioli, R. The Act of Will. Crucible: Wellingborough, 1990. There has been very little research into this similarity between psychosynthesis and the Western esoteric tradition – authors have instead concentrated upon the similarities between the ‘egg’ diagram of psychosynthesis and the Tree of Life, see Hardy, p.12 & p.30.

  [37] Duncan, A. The Christ, Psychotherapy and Magic. p.196.

  [38] Duncan, A. Ibid. p.187.

  [39] Regardie, I. in Wilson, R.A. Prometheus Rising. Falcon Press: Arizona, 1983, IV, Introduction.

  [40] Ibid, p.259.

  [41] Newcomb, J.A. The New Hermetics. Red Wheel/Weiser: York Beach, 2004, p.1.

  [42] Ibid, p.59.

  [43] Ibid, pp.158-160.

  [44] Bandler, R. & Grinder, J. The Structure of Magic. Science and Behaviour Books: Palo Alto, 1985. See also Rosen, S. My Voice Will Go With You. W.W. Norton & Co.: London, 1991, for an introduction to the teaching tales and techniques of Milton Erickson. A similar synthetic title used by a therapist app
lying NLP to clinical psychotherapy is Lankton, S. Practical Magic. Meta Publications: Capitola, 1980.

  [45] Grant, K. Nightside of Eden. Frederick Muller: London, 1977, p.23-26 for a discussion of consciousness, subject and object, and the identification of Self with its objects.

  [46] Carus, p. iii

  [47] Nema. Maat Magick. Samuel Weiser: York Beach, 1995, p.65. See also Stock, G., Metaman. Bantam Press: London, 1993, on the birth of a global super-organism or global mind.

  [48] Carus, p. 63

  [49] Farber, P.H. Future Ritual: Magick for the 21st Century. Eschaton: Chicago, 1995, which also represents versions of Golden Dawn and Crowley-modified ritual forms.

  [50] A phrase used by Bertrand Russell in conversation with Alfred Whitehead, referring to Western philosophy as a whole.

  [51] King, F. (editor). Astral Projection, Ritual Magic and Alchemy. Aquarian Press: Wellingborough, 1987. This is the first comprehensive publication of the Flying Rolls.

  [52] Blavatsky, H.P. Isis Unveiled. (Online edition, see:

  http://www.theosociety.org/pasadena/isis/ iu1-01.htm

  last accessed 23 March 2007) Volume I, p.17 on which page is also quoted an extract from Edward Bulwer-Lytton’s Zanoni, of relevance to note below.

  [53] For example, The Servants of the Light School of Occult Science, also known as SOL, is a “fully contacted Mystery School, teaching throughout the world, by correspondence.” The official site for the School states they have more than 6,000 students in 23 different countries. http://www.servantsofthelight.org/ [last accessed 23 March 2007].