Having returned from Cyberpurdah in deepest Wales I notice that Comrade Corbyn got elected as labour leader. Splendid, the labour party can now return to doing what it does best, providing opposition and nurturing grievances and introducing young people to the extremities of ideological debate. Hopefully we shall not see it in government exercising its customary economic mismanagement for some long while yet. Now that the UK conservative party has adopted social liberalism, the labour party has only fiscal fecklessness left to offer.
Anyway, to the more significant questions of Esoteric and Magical Theory.
Some people seem to think that they basically know everything about magic now so they have nothing left to research or to teach.
I get mad at this and assert that we still don’t know a fraction of it, and so herewith a few of the things that remain unanswered or unasked.
I should point out that I consider that the whole universe runs on magic but the bits of magic that work fairly reliably we now call science; so I’ll try to confine myself to the bits of magic that work rather unreliably and which we still call magic.
The Tree of Life gives a map of the solar system, so one up to the wizards for anticipating the planets beyond Saturn, but our kabala doesn’t look big enough now.
What about the geometry and topology of the whole cosmic caboodle?
Do we have room enough for the other worlds of Giordano Bruno?
Or the Mad Indifferent Demon Gods of HP Lovecraft?
Do we treat the Space Gods as incarnate, discarnate, or imaginary?
Can we communicate with them by quantum telepathy or whatever, can we specify?
Do we divine the future states of reality directly, or do we divine our future experiences of them? (We could devise tests for this.)
Should we enchant for direct effects on reality or should we enchant to enhance our mundane abilities to get those effects?
In what form does the past persist? In memory, in records, and in physical traces obviously.
But what about in the aether, in the astral, in morphic fields, in the akashic records or whatever wizards call the stuff?
What do we actually get when we try out antique gods, ancestors, and necromancy?
The Pasts Plural
The future seems to open like a garden of forking paths of various probabilities.
Does delayed choice quantum erasure and retroactive enchantment suggest many paths behind us also?
A garden has a width as well as a length. Does time have a sideways as well?
Do we exist in and as an interference pattern between all the possible pasts and futures?
Does consciousness consist of a superposition of several states at once?
I find myselves in two minds about this.
Stuff plainly develops properties and behaviours which don’t seem inherent in its component parts.
The Universe exhibits Imagination.
For example: -
Hydrogen consists of a colourless odourless gas that slowly turns into people, - if you leave enough of it lying around for long enough.
Emergent phenomena seem to slip out between the interface of deterministic and random behaviour, from between order and chaos, and take on a life of their own, raising BIG magical questions: -
How much top down causation (or chaos) can emergent phenomena exert on their component phenomena?
Do we inhabit a Panpsychic Universe?
Can an apparently emergent vitalism or life force have real effects?
Does Chi or Vril or Prana or whatever you call it, meaningfully correspond with anything to do with ‘Energy’, or does it correspond more to something like ‘Intent’.
Does the apparently emergent ‘Self’ have real effects, or does our emergent free will remain largely subconscious?
How far can we take the idea of Magic as The Real Effects of Imaginary Phenomena? (Imaginary in the psychological sense, and Imaginary in the sense of orthogonal time vectors.)
Does this much maligned and frequently ignored magical art actually offer the possibility of inspiration to learn all sorts of knowledge in support of a magical quest?
Style and Technique
Psychedelic autognosis can reveal the self as a contingent construct, the subconscious as a well of creativity, and the belief system as somewhat reprogrammable. Yet these things should occasion the Buddhist or the magician no surprise. Psychedelics seem unsuitably imprecise and dangerous for work in psychotherapy or psychiatry. The idea that societies have generally banned them out of fear of mass enlightenment seems undone by the observation that massive illegal use has not had this effect.
Did a whole generation get taken in by the sixties myth and marketing hype that psychedelics could confer mystical and magical powers?
Does Apophenia serve as a more suitable goddess for magicians than Eris?